Atkins performed an archaeological relocation of a nineteenth century cemetery on behalf of Luminant Mining Company, within the Kosse Mine in Robertson County, Texas between the years of 2011 and 2012. The Head Cemetery offers unique opportunities to examine views of death and burial in rural, central Texas during the period of the early statehood until around 1900. The Head family and other members of the settlement were part of a pioneer community exhibiting clear expressions of family and community affiliations through spatiality and the material culture of burials. An analysis of coffin hardware and burial practices provides suggestions for dating and identifying unknown interments and exploring changing sentiments towards death by Anglo American settlers within the broader sociohistorical context of the nineteenth century. / text

Syftet med denna kvalitativa studie har varit att undersöka förskollärares definition av omsorgssvikt, samt om emotioner påverkar att förskollärare gör en anmälan till socialtjänsten gällande omsorgssvikt. Empirin samlades in med kvalitativa intervjuer av fyra förskollärare, som hade erfarenhet av anmälan till socialtjänsten. Intervjuerna analyserades med hjälp av teori om omsorgssvikt, emotioner samt interaktionsritualer. Studien ger inblick och förståelse för förskolepersonalens kunskap och erfarenheter av omsorgssvikt samt om hur emotioner formar relationer mellan de inblandade och kan påverka en anmälan. Resultatet visade att förskollärarnas definition av omsorgssvikt inte består av ett visst antal tecken, utan att de bildar sig en helhetsuppfattning av barnets situation. Studien visar att emotioner kan påverka att en anmälan görs, både genom att förskollärarna tvekar och därmed förlänger processen, men också genom att en anmälan överhuvudtaget inte alls upprättas. / The aim of this qualitative study was to study pre-school teachers´ definition of child maltreatment, and the impact of emotions in reporting child maltreatment to the Social Services. The empirical data was collected through qualitative in-depth interviews of four pre-school teachers, who were all experienced in reporting child maltreatment to the Social Services. The interviews were analyzed using emotion theory, theory on child maltreatment and interaction ritual theory. The study provides insight and understanding of their knowledge and experience of child maltreatment, how emotions shape the relationship between the people involved as well as how emotions affect reporting. The result shows that preschool teachers´ definition of child maltreatment is not composed of one or two signs of neglect, but by forming an overall picture of the child's situation. The study also shows that emotions can affect the reporting of child maltreatment both in the sense of actually reporting, as well as hesitating and therefore prolonging the process, but also possibly that the neglect is not reported at all.

In 2012, 40% of Scandinavian households had only one occupant and this trend continues to grow. Daily, these households face the challenges of cooking for one: shopping and preparing small portions while trying to minimize waste; motivating yourself to spend the time to cook and then eat alone; attempting not to eat the same leftovers for too many days in a row; resisting the temptation of consuming convenient ready-meals or going for take-away. Since 1980, the amount of home cooked meals has dropped from 72% to approximately 50%. But what if there was an alternative to ready-meals that had the same convenience while providing you with the freedom, variety and quality of traditional home cooking? What if cooking for yourself could be a convenient and enjoyable experience?

Cette recherche porte sur la transmission religio-culturelle aux enfants de couples maghrébo-québécois islamo-chrétiens à Montréal. À la suite de l’analyse de 10 entrevues semi-directives réalisées auprès de couples parentaux, nous tenterons de répondre aux questions suivantes : Quelle appartenance religieuse les parents veulent-ils transmettre à leur(s) enfant(s) ? Comment se manifestent leurs choix dans leur pratique religieuse ? Quels compromis les parents font-ils pour l’équilibre familial et identitaire de leur(s) enfant(s) ? Comment légitiment-ils leurs choix parentaux ? Afin de répondre à ces questions, nous nous sommes donné les objectifs spécifiques suivants : 1) documenter les choix des parents concernant la transmission religio-culturelle aux enfants; 2) cerner les façons dont les pratiques et les croyances religieuses des parents influencent leurs choix; 3) expliquer en quoi ces choix se manifestent dans leurs pratiques rituelles avec les enfants; 4) dégager les légitimations que les parents font vis-à-vis de leur choix de transmission. Les résultats de notre recherche ne nous ont pas permis de trouver une logique de transmission qui s’applique à tous nos parents. Cependant, nous retenons que les enfants de notre échantillon sont identifiés par leurs parents soit comme musulmans (5 familles sur 10) soit sans religion (5 familles sur 10). Aucun couple n’a choisi, en effet, le catholicisme pour leur enfant, et ce, même dans le cas où le conjoint catholique est pratiquant. À l’aide des choix parentaux concernant plus particulièrement le rite de la circoncision et la célébration des principales fêtes religieuses, nous dégageons quelques points d’ancrages communs face à la transmission symbolique. Quelle que soit la position du parent musulman face à la religion (pratiquant, non pratiquant, athée), celui-ci reste profondément attaché au rite de la circoncision pour son enfant dans un souci de transmission culturelle. La transmission biculturelle où les fêtes des deux lignées sont célébrées en famille est la plus pratiquée. / This research is on the religious and cultural transmission to the children from Maghrebian-Quebecker and Islamic-Christian couples in Montreal. After analyzing the content of 10 semistructured interviews made with parental couples, we have tried to give some answers to the following questions : What is the religious affiliation that the parents want to transmit to their child(ren) ? How do their choices reflect in their religious practice, particularly in the religious rituals ? What compromises do the parents make to reach family and identity balance for the child(ren) ? By what means do they legitimate their parental choices ? To properly answer these questions, we gave ourself the following specific objectives : 1) Document the choices of the parents concerning the religious and cultural transmission; 2) Define how the religious practices and beliefs of the parents influence their choices; 3) Explain in what way these choices manifest themselves in their ritual practices with their children; 4) Identify the legitimations of the parents toward their choice of transmission. After completing our analyses, we have not found a transmission logic that would apply to all our parents. Nevertheless, we observe that the children from our sample are identified by their parents as either Muslims (5 family out of 10) either with no religion (5 family out of 10). No couple has chosen Catholicism for their child, even when one member of the couple was a practicing Catholic. The parental choices related in particular to the circumcision ritual, as well as the celebration of the most important religious holidays, enable us to bring out some common anchor points regarding the symbolic transmission. Whatever the position of the Muslim parent—practicing or not, or atheist—toward the religion, he remains deeply attached to the ritual of the circumcision for his child for cultural transmission purposes. Bicultural transmission, where religious holidays of both lineage are celebrated is the most common.

The thesis underpinning this dissertation is based on the Zulu people’s belief in the living-dead and the fact that the latter control the lives of their living descendants. The living descendants use names to express their dissatisfaction with one another. The families perform rituals to appease the living-dead. The living-dead are perceived as guardian angels who are closer to God. They are believed to be able to reward good behavior and reprimand those who are not behaving in an acceptable manner. Names, as Bhengu (1975:52) states, connect people to their living-dead. It is therefore important that this relationship with the living-dead is maintained. Friction is always going to be a problem in polygynous families. Avoiding confrontation is important to people who want to appease their living-dead, who control their lives. Personal names act as a deterrent to angering the living-dead. In a situation where getting even is not an option, opting for a name to voice your disapproval is the easy way out. Names become communication channels between members of the family and the community at large. This study is done from an ethnographic perspective with an attempt to fully describe a variety of aspects of a cultural group to enhance understanding of the people being studied. Spradley (1980:3) states that “The essential core of ethnography is the concern with the meaning of actions and events to the people we seek to understand”. This understanding may be seen as the basis of the method; through ethnographic study, the researcher comes to comprehend, through detailed observation, the existences of peoples and their cultures. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 1994.

Tidigare forskning visar att långtidsarbetslöshet har betydelse för individens livskvalité och att människor utan ett arbete lätt blir till någon som får stå utanför gemenskapen i samhället. Vi önskar i vår C-uppsats att lyfta fram vad som sker i individens liv vid långtidsarbetslöshet, med fokus på hur arbetslösheten ändrat individens sätt att se på sig själv och hur det sociala och arbetsplatsanknutna nätverket förändrats. Vi använde oss av en kvalitativ metod, där vi med en hermeneutisk vetenskaplig ansats genomfört nio stycken semistrukturerade livsvärldsintervjuer. Vi sökte inte efter en absolut sanning, vi intresserade oss av informanternas egna känslor och upplevelser. Deras uttryckta känslor och erfarenheter använde vi sedan för att tolka och analysera vårt material. Resultatet visade att informanternas syn på sig själva drastiskt förändrades efter ett par månader som arbetslösa, de upplevde sig som misslyckade och skämdes över sin situation. I den nya livsituationen var gemenskapen med vänner och familj betydande för hur arbetslösheten hanterades. / Previous research shows that long-term unemployment is important for the individual's quality of life.  But it also shows that people without a job often become someone who is standing outside the community. We wish in our C-ascribed to highlight what´s happening in the individual's life during long-term unemployment, we wish to do this with a focus on how unemployment changed the individual's way of looking at themselves, but also how social and workplace-related network has changed during the unemployment.  We used a qualitative approach, with a hermeneutics scientific method. We conducted nine pieces of semi-structured life-world interviews. We did not seek an absolute truth; we were interested in the informants' own feelings and experiences. We used their expressed feelings and experiences to analyze our material. The results showed that the informants ' views of themselves drastically changed after a couple of months unemployed, they think of  themselves as failures and were ashamed over their situation. In their new life situation friends and family significant for how unemployment could be accepted.

Den här studien avser att med en kvalitativ metod nå en ökad förståelse för vilken betydelse möten mellan hemlösa män och icke hemlösa personer har haft för männen under den tid då de fick ett hem. I vår teoretiska referensram har vi använt oss av Sterns beskrivning av ansikte mot ansikte-interaktion med särskilt fokus på intersubjektiva möten, och Scheffs teori om skam och stolthet. Vi har också Använt Collins teori om interationsrituella kedjor som betonar interpersonella- och grupprocesser samt Mays teori om tillhörighet. Genom tio semistrukturerade livsvärldsintervjuer med före detta hemlösa män har vi insamlat vårt empiriska material från tre olika länder. I resultatet framgick att möten hade en betydande roll under den tid då männen fick ett hem, och att de där fick möjlighet att omdefiniera bilden av sig själva, vilket underlättade för dem i att aktivt vilja arbeta mot en förändring av sina livssituationer. Sammantaget kan konstateras att möten med icke hemlösa tycktes vara startskottet för en rad positiva händelser där männen hamnade i nya situationer och sammanhang som bidrog till en mer stabil tillvaro och ett rikare socialt liv. / By qualitative methods of research the study aims to provide more information on the significance of the encounters between homeless men and non-homeless people during the period when they received an apartment. For our approach we have used Stern`s description about face-to-face interaction, focusing on intersubjective meetings and Scheff`s theory about shame and pride. We have also used Collins`theory about interaction ritual chains that emphasize interpersonal group processes. We have also used May`s theory about belonging. We have gathered our empirical data through ten semistructured life world interviews from three different countries. As result we found out that these meetings had had a significant role during the period where the respondents had received homes. Also, we noticed that they got a chance to redefine their self-image and that made it easier for them to work actively towards a change in their lives. Finally it can be said that the meetings with the non homeless seemed to be a start for series of positive events, where men got to new situations and contexts that contributed to a more stable being and richer social life.

The purpose of this study was to investigate the frequency and motivations for participation in Shinto rituals in Kyoto, Japan. The study involved both qualitative and quantitative data gathered in July and August of 2009. The principal data consists of 85 surveys conducted in person on the grounds of Yasaka Shrine in Kyoto. Supplemental data from informal interviews with 10 individuals who live in the surrounding area serve to highlight themes and conclusions extrapolated from the data. The primary goal of this study was to discern what, if any, differences in behavior are apparent across age groups. It was found that there are in fact a number of differences including frequency of participation, types of rituals participated in, level of involvement in rituals, and even distance traveled to participate in rituals. This study offers a number of explanations as to why these differences may exist, but these explanations remain highly speculative. As such this study represents an initial investigation in age differences and religiosity in Japan, a topic that has had very little attention in the academic literature thus far. / Historical origins, Shinto and politics -- Theoretical evaluations -- Fieldwork in Kyoto, Japan -- Visitation : motives and frequency -- Ritual behavior -- Identity. / Department of Anthropology

The central premise of this dissertation is that a pastorally sympathetic assessment of cultural bereavement healing approaches in the light of a biblically informed understanding of death, bereavement and afterlife provide a basis for the bereaved to cope with the angst associated with bereavement through death and engenders pastoral care among the Abaluyia. It is noted that although many Abaluyia Christians consciously or otherwise lurch back to cultural approaches for consolation and healing during bereavement, there is a lack of meaningful engagement between the Abaluyia culture and the gospel. The result of this lack of engagement has not been syncretism as commonly assumed but rather parallelism whereby, on the one hand, the gospel is held as though it were alien and whimsical in contrast with traditional beliefs and practices which are perceived as practical and consequential. On the other hand, cultural approaches are dismissed as being part of ancestor worship or superstition and thus contrary to the gospel. In view of these extreme perceptions, Abaluyia Christians often feel guilty for either engaging in or shunning cultural approaches thus raising a pastoral concern in relation to caring for the bereaved. In response to the aforementioned pastoral concern, this dissertation firstly examines the role of cultural beliefs and practices in mediating healing for the bereaved among the Abaluyia. It is suggested that the persistence of cultural models is informed largely by their therapeutic value. Consequently, attention is put on the efficacious beliefs and practices employed by the Abaluyia which include community based approach to bereavement, rituals, systems of inheritance and care, conduct of the bereaved, procedures for forgiveness and reconciliation, hospitality, acts of benevolence and performances. Secondly, the identified cultural approaches are reflected upon in the light of the normative biblical teachings. The reflection is done in order to expose and isolate cultural beliefs and practices that are at odds with biblical teachings. The reflection follows a systematic analysis undertaken to establish the biblical understanding of death and the afterlife as well as a biblical hermeneutical analysis of pertinent biblical passages in order to draw paradigmatic biblical practices in bereavement. It is argued that the biblical ministry of healing in bereavement is rooted in the hope of resurrection and the conception of God as compassionate in his character. Lastly, an integrated pastoral care model, namely, Circle for Pastoral Concern, is proposed as a tool for bereavement healing among the Abaluyia. The proposed integrated model is cognisant of local cultural milieu in engaging in pastoral care for the bereaved. According to the Circle for Pastoral Concern model, the community of believers in their local setting, under the Triune God, form the context for healing. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.