This dissertation examines issues of social class and musical parenting within the context of an early childhood jazz education program. Using administrative and survey data from 469 self-selected families from six cities in the U.S. where this program is offered, I aimed to identify what factors play a role in parental decisions for enrolling in the program and whether those factors were associated with their social class. Considering this early childhood jazz program as an organized activity supports the analysis of music classes as a form of investment in cultural capital fostered by parents. I used current economic models of the family and theories of social and cultural class reproduction to understand families’ participation in the program and their musical engagement. Principal component analysis revealed four components representing possible reasons that drove parents to enroll in the program: Cultural and Educational Enrichment for the Future; Appreciation of Jazz; Socialization and Bonding; and Social Networks. Simple linear regression analysis showed significant associations between socioeconomic status (SES) and two principal components (Cultural and Educational Enrichment for the Future and Social Networks). Overall, parents showed high scores of both general and musical engagement, and those variables were highly correlated. Additionally, there were no statistically significant associations between parents’ previous formal musical experiences and their musical engagement when controlling for musical materials at home and their average value of music education. Parents’ engagement with the program activities was positively associated with their music making at home and that association stayed stable and strong after taking into account sociodemographic factors, parents’ values of music education and access to musical materials. Families from lower SES backgrounds used activities and materials from the jazz class at home with more frequency than families from other SES groups. This finding could suggest that when lower SES families are given access, they incorporate new musical tools and ideas from the jazz program as affordances to increase their parenting skills; therefore, the impact of the program might be stronger for those parents than for the other more advantaged groups. Jazz music in this context seems to be working as an equalizer of opportunities by reducing inequalities.

Na concepção do mundo cristão, as mulheres foram criadas a partir de um fragmento masculino para lhe serem sujeitas, nunca iguais. Essa ordenação vai determinar a concepção sobre o feminino e a importância da imposição de submissão às mulheres. Sua inferioridade era impedimento para o ofício religioso e as leis do reino reconheciam a fraqueza própria do seu sexo que lhes vedava o acesso a ofícios públicos. Entretanto, é preciso considerar que entre o que se preconizava e o que de fato se praticava havia um cuidadoso jogo de possibilidades. A condição feminina definida eminentemente por sua ligação e sua relação com um homem que as caracterizava como mulheres solteiras, casadas ou viúvas não representa a multitude de papéis que poderiam desempenhar ao longo de sua vida. Seu estado não era necessariamente um obstáculo para o desempenho de outros papéis. O entrecruzamento dos dados obtidos com a análise da lei e da prática nos mostra que não precisa haver aí uma dicotomia. No seu viver em sociedade, as mulheres conjugavam diversos fatores e assumiam facetas muito mais ricas do que consideravam os escritos dos teólogos e moralistas. / In the design of the Christian world women were created from a mans fragment to be his subject and never an equal. This disposition would determine the conception of the feminine and the importance of the control to which women should be referred. Their inferiority was an obstacle for religious service and the laws of the kingdom recognized the archetypal weakness of their sex forbidding them access to public offices. However it is necessary to consider that between what was preached and what was practiced there were many possibilities. Womens social condition defined by their connection and relationship with a man who characterized them as a single, married or widowed women did not represent the multitude of roles they could play throughout his life. Their condition was not necessarily an obstacle to the performance of other roles. The data obtained with the analysis of the law and practice shows that it didnt had to be a dichotomy. In their social lives women combined several factors and assumed much richer facets than that considered in the writings of theologians and moralists.

No description available.

L’objectif principal de ce travail est de fournir une compréhension plus complète du costume funéraire au cours de l’Âge du Fer sur tout le territoire actuel de l’Albanie, et d’en suivre sa variabilité dans le temps et l’espace. Le cadre chronologique de notre analyse s’étend du XIe à la fin du VIe/début Ve siècle av. J.-C. Afin de mieux encadrer les ensembles dans le temps et l’espace, on a, dans un premier temps, réalisé une analyse typo-chronologique exhaustive des principales catégories d’accessoires vestimentaires et de parure du corps, analyse étayée par des comparaisons provenant d’un cadre géographique plus large, balkanique et européen. Considérant le costume comme un moyen important d’expression des identités individuelles, du groupe ou d’une région, l’étude se poursuit avec l’analyse des ensembles de parure pour chaque région et même pour chaque nécropole. Cette analyse vise à l’identification de « règles » dans l’association des différents composants du costume, en tenant compte aussi de leur typologie et de la manière de les porter, afin d’arriver à meilleur compréhension des différents types de costumes régionaux et de leur évolution chronologique. Cette étude comprend aussi une analyse de la dynamique des contacts régionaux et intra-régionaux au cours de l’Âge du Fer en Albanie, et l’impact des relations et les échanges culturels dans l’élaboration des différents costumes régionaux. Enfin, nous espérons que la définition d’une chronologie plus fine du costume funéraire pourra servir d’élément de réflexion à part entière pour une meilleure redéfinition de la séquence chronologique relative de l’Âge du Fer en Albanie. / The main aim of this study is to provide a comprehensive understanding of funerary costumes during the Iron Age in the present territory of Albania, and to follow their variability in time and space. The chronological context of this study covers the period from the 11th to the end of the 6th/ beginning of the 5th century B.C. In order to better frame the assemblages in time and space, the study focuses first on a systematic typo-chronological analysis of the main categories of dress and body ornaments associated with burial costumes, based on comparisons from a wider geographical context, from the Balkans and Europe. Considering appearance and modes of dress as important means of expressing individual, group or regional identities, the study continues by analyzing specific regional assemblages of ornaments and sometimes those of specific cemeteries. In order to provide a better understanding of the different types of regional costumes and their chronological development during the Iron Age, this analysis aims to identify “rules” of dress by examining the association patterns of individual components of costume, while also taking into account their typology and their position relative to the body. In this part of the study, the dynamics of regional and intra-regional contacts during the Iron Age in Albania are also analyzed, as are the impact of cultural relationships and exchanges in the development of various regional costumes. Finally, a finer chronology of the burial costume as defined in this study should serve as a starting point for redefining the relative chronological sequence of the Iron Age in Albania.

Na concepção do mundo cristão, as mulheres foram criadas a partir de um fragmento masculino para lhe serem sujeitas, nunca iguais. Essa ordenação vai determinar a concepção sobre o feminino e a importância da imposição de submissão às mulheres. Sua inferioridade era impedimento para o ofício religioso e as leis do reino reconheciam a fraqueza própria do seu sexo que lhes vedava o acesso a ofícios públicos. Entretanto, é preciso considerar que entre o que se preconizava e o que de fato se praticava havia um cuidadoso jogo de possibilidades. A condição feminina definida eminentemente por sua ligação e sua relação com um homem que as caracterizava como mulheres solteiras, casadas ou viúvas não representa a multitude de papéis que poderiam desempenhar ao longo de sua vida. Seu estado não era necessariamente um obstáculo para o desempenho de outros papéis. O entrecruzamento dos dados obtidos com a análise da lei e da prática nos mostra que não precisa haver aí uma dicotomia. No seu viver em sociedade, as mulheres conjugavam diversos fatores e assumiam facetas muito mais ricas do que consideravam os escritos dos teólogos e moralistas. / In the design of the Christian world women were created from a mans fragment to be his subject and never an equal. This disposition would determine the conception of the feminine and the importance of the control to which women should be referred. Their inferiority was an obstacle for religious service and the laws of the kingdom recognized the archetypal weakness of their sex forbidding them access to public offices. However it is necessary to consider that between what was preached and what was practiced there were many possibilities. Womens social condition defined by their connection and relationship with a man who characterized them as a single, married or widowed women did not represent the multitude of roles they could play throughout his life. Their condition was not necessarily an obstacle to the performance of other roles. The data obtained with the analysis of the law and practice shows that it didnt had to be a dichotomy. In their social lives women combined several factors and assumed much richer facets than that considered in the writings of theologians and moralists.

This thesis investigated (1) social status and shaming experiences in relation to aggressive behaviour and depression, and (2) gene-environment interactions between two genetic polymorphisms related to the serotonergic system – MAOA-VNTR and 5HTTLPR – and experiences of maltreatment in relation to delinquent behaviour and depression among adolescents. The four included studies are based on questionnaire data from the Survey of Adolescent Life in Vestmanland 2006 (SALVe-2006). A total of 5396 students in 9th (15-16 years old) grade of elementary school and 2nd (17-18 years old) grade of high school comprised the target population. The students in 2nd grade of high school also provided a saliva sample for gene extraction. There were strong associations between shaming experiences and both aggressive behaviour and depression. In addition, individuals who reported many shaming experiences and had either low or high social status had increased risks of physical aggression or depression, whereas medium social status seemed to have a protective effect. Gene-environment interactions were found between experiences of maltreatment and the MAOA-VNTR in relation to delinquent behaviour. Moreover, the direction of the gene-environment interaction differed depending on sex: boys with the short (S) variant of the MAOA-VNTR, in contrast to girls with the long (LL) variant, had the highest risk of delinquency in combination with maltreatment. Gene-environment interactions were also found between experiences of maltreatment and the 5HTTLPR in relation to depression among girls. The girls that were homozygous for the S allele (SS) had the highest risk of depression in combination with maltreatment. Among boys however, no gene-environment interaction was found between the 5HTTLPR and maltreatment in relation to depression. In conclusion, it is important to consider both genetic effects, and psychosocial factors such as social status, shaming experiences, and experiences of maltreatment when investigating different aspects of health and behaviour among adolescents.

It has been accepted in the historical discourse that a direct link existed between the participation of Aboriginal people in the Second World War and a new political consciousness of Aboriginal people in Canada generally, and Saskatchewan specifically, immediately after the war. This conclusion has been based on the fact that as soldiers, Aboriginal veterans had gained much experience. They had traveled to various parts of the world, had been treated as equals while fighting alongside non-Aboriginal soldiers and had been celebrated as liberators of Europe. On the return to Canada, they found that the situation of Aboriginal people had not changed. Unwilling to accept the substandard treatment for themselves and their people, it is argued, that the Aboriginal veterans became the focal point for Aboriginal rights' movement. There is in fact no evidence to support the notion that the Aboriginal veterans had a direct role in igniting Aboriginal peoples' political consciousness immediately after the war. In the first five years after the war, Aboriginal veterans were more concerned with readjusting to civilian life. They were young men who possessed few adult civilian life experiences and virtually no political experience. The emphasis on Aboriginal veterans as the political leaders after the war ignores the efforts of the existing leaders who had been involved in politics for many years. Although Aboriginal veterans did not directly influence the political climate, their existence as a group was crucial to the shifting attitude of the Canadian public toward Aboriginal people. The portrayal of Aboriginal veterans by the news media as "progressive Indians" due to their contributions to the war effort, impressed upon Canadians the need for change in the relationship between the Canadian government and Aboriginal people. By the 1950s, as the more socially, economically and to a certain extent, geographically mobile the veterans became the more socially and politically active they became. It is the contention of this research that the impact of their war experience is discernible in two ways. First, immediately after the war, the presence of Aboriginal veterans led to Canadian's re-evaluation of the relationship between Aboriginal people and Canadian government. Second, in the post-war era, Aboriginal veterans became active agents of social and political change. In sum, Aboriginal veterans became, first passive catalysts and, later, engines for social and political change.

It has been accepted in the historical discourse that a direct link existed between the participation of Aboriginal people in the Second World War and a new political consciousness of Aboriginal people in Canada generally, and Saskatchewan specifically, immediately after the war. This conclusion has been based on the fact that as soldiers, Aboriginal veterans had gained much experience. They had traveled to various parts of the world, had been treated as equals while fighting alongside non-Aboriginal soldiers and had been celebrated as liberators of Europe. On the return to Canada, they found that the situation of Aboriginal people had not changed. Unwilling to accept the substandard treatment for themselves and their people, it is argued, that the Aboriginal veterans became the focal point for Aboriginal rights' movement. There is in fact no evidence to support the notion that the Aboriginal veterans had a direct role in igniting Aboriginal peoples' political consciousness immediately after the war. In the first five years after the war, Aboriginal veterans were more concerned with readjusting to civilian life. They were young men who possessed few adult civilian life experiences and virtually no political experience. The emphasis on Aboriginal veterans as the political leaders after the war ignores the efforts of the existing leaders who had been involved in politics for many years. Although Aboriginal veterans did not directly influence the political climate, their existence as a group was crucial to the shifting attitude of the Canadian public toward Aboriginal people. The portrayal of Aboriginal veterans by the news media as "progressive Indians" due to their contributions to the war effort, impressed upon Canadians the need for change in the relationship between the Canadian government and Aboriginal people. By the 1950s, as the more socially, economically and to a certain extent, geographically mobile the veterans became the more socially and politically active they became. It is the contention of this research that the impact of their war experience is discernible in two ways. First, immediately after the war, the presence of Aboriginal veterans led to Canadian's re-evaluation of the relationship between Aboriginal people and Canadian government. Second, in the post-war era, Aboriginal veterans became active agents of social and political change. In sum, Aboriginal veterans became, first passive catalysts and, later, engines for social and political change.

Disputats, Stockholm 2007.

This study addresses the use of wild and domestic animals at the Iron Age site of Bosutswe, Botswana. I argue that that the Western (commoner) inhabitants consumed more wild game than Central (elite) inhabitants. The overall roll that wild animals played in the diet decreased radically over time, perhaps due to environmental degradation, a change in hunting practices, or due to a combination of both factors. The importance of domestic animals increased over time. Both commoners and elites had access to cattle and small stock, but elites consumed a greater amount of these species. During the Early and Middle Lose, Bosutswe elites were able to preferentially consume young and aged domestic animals rather than consuming mainly adult animals. This may have been a form of conspicuous consumption. Despite the differences in what was eaten, how meat was cooked appears to be similar amongst both commoners and elites. Meat appears to have largely been boiled, as much meat is in Botswana today. The elite inhabitants of Bosutswe retained much of the favored cuts of meat- upper limbs- for themselves. Less-favored cuts of meat, especially lower limbs and craniums, were distributed to the commoners of Bosutswe. This redistribution of resources may have provided the commoners of Bosutswe with tangible material benefits, but also served to emphasize their non-elite status and reinforce the social hierarchy. Likewise, herding cattle may have provided commoners with access to their labor and milk, but also served to codify and increase social hierarchy by enabling elites to maintain large cattle herds. / text