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The elite and the labour migrants live in completely different worlds: the first in middle-class suburbs and the second in shantytowns and council housing projects. Notions of 'race' and 'class', based on differences in complexion, education and wealth, contribute to the existence of these two groups of Cape Verdeans as separate entities. While the elite Portuguese Cape Verdeans are almost invisible within the mainstream society, the Cape Verdean labour migrants are highly visible because of their poor social integration. While the descendants of the elite are diluting within the Portuguese mainstream, the descendants of the labour migrants are occupying the fringes of Portuguese society and developing an oppositional identity in relation to the Portuguese mainstream. The first part of this thesis gives a detailed description of the Cape Verde archipelago and the foundations of its colonial society, and of the important issue of Cape Verdean migration. The second part presents the life of the two groups of Cape Verdeans in postcolonial Portugal and the ways the Portuguese mainstream perceive them.

An interdisciplinary approach to the study of change and retention in Maori material culture during the protohistoric is recommended. The principal disciplines involved are history, ethnology, ethnography and archaeology. Each exploits a different research resource and together in synthesis they can offer a more comprehensive understanding of culture change. This study concentrates on the material culture subsystem of Maori culture; yet it can only be effectively studied if the relationship between this subsystem and others is unravelled. Hence the need for an interdisciplinary methodology. �Classic� Maori material culture is briefly outlined in Chapter One. Historical aspects of the protohistoric period are discussed in Chapter Two. Chapter Three outlines the various potential sources of interdisciplinary input in a study of contact period Maori material culture change and assesses contributions made to this study by other researchers. Chapter Four summarizes the major themes of retention and adaptation in relation to particular aspects of post-contact Maori material culture change in the protohistoric period are outlined in Chapter Five. This study has taken a generalized approach to a problem which has a number of different regional manifestations. A framework is provided within which detailed regional assessments can be made. Such studies will be the most effective way of testing whether the hypotheses derived from this research are adequate to explain the changes, retentions and adaptations in Maori material culture during the protohistoric period.

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Between 1848 and 1920, sixty two ordained Presbyterian ministers drawn from Scotland, British North America, and the Australasian colonies were commissioned as missionaries to the New Hebrides. Though there was a considerable turnover, one half served less than ten years, a significant proportion, one third, served twenty years or more, and the average length of service was fourteen years. This thesis has as its subject the mission community established by these men, all but two of them married; a community in marginal contact with an alien culture, considered in comparison with their own culture to be degenerate. The mission community had as its fundamental purpose the regeneration of the heather through Christianisation. Attention will be given to the manner as well as the decisions of church government; to the family nature of the mission with particular emphasis on family concepts through a study of mission homes, wives and children; to the suffering endured and finally to quite obvious changes brought about in native life through the work of the mission community. As an introduction, this preface will outline the motivation of the missionaries, the geographical and cultural environment of the new Hebrides, as well as present a review of historical accounts and discussion of source materials available. Finally reasons for the time span chosen will be stated. / It was argued by those Protestants, such as Moderate Calvinists, who believed in the doctrine of universal atonement, the South Seas had been discovered through the Providence of God. It could be argued that there was an obligation to take the Gospel to the perishing heathen.1 Scottish and British North American Presbyterian churches, divided even though they were, both Reformed and Free were persuaded by men such as John Geddie to support missions to the heathen, though there was still a significant opposition to such activity, often on the grounds of greater need at home than on specific doctrinal grounds. (For complete preface open document)

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The expected role for women in 5th century Athens as presented in evidence from myths, rituals, medicine and religion was socially and biologically conceived of in strict terms, but it was also perceived as conflicted. This conflict will be explored by investigating women in real life and women in myth and ritual. The ideal rites of passage women were intended to pass through in their lives as exemplified in medical texts required women to shed their blood at appropriate times from menarche to marriage to motherhood. These transitions are socially signified by certain rituals designed to highlight the change in the individuals' status. This medical conception of the female body and its functions was affected by social expectations of the proper female role in society: to be a wife and mother. Myths presented extraordinary women as failing to bleed in the standard socially expected transitions from parthenos to gyne. The discrepancy between the presentation of women in social and medical thought and the presentation of women in myth indicates the ambiguities and difficulties that surround the development of girls into complete women often explored in rituals. These two provinces, women in everyday life and women in myth and ritual, overlap, relate and interpenetrate in the presentation of the goddess Artemis. Artemis operates in a place where myth and real life function together in the form of rituals surrounding women bleeding in these rites of passage. The methodology of social anthropology adopted in this study allows the interpretation of myth in action in women's lives and investigates where social ideals, mythology and the goddess Artemis overlap to inform the lives of women. Rather than merely describe what occurred in myth and ritual or what a woman's life was meant to be, this model will illustrate how such elements combined to affect a woman's life and the functioning of the society in which she lived. The picture which is created of the position of women when this evidence is considered in conjunction with the precepts of social anthropology illustrates part of a discourse about the position women and reveals how the social structure of their place in society was produced and reproduced.