Thesis (Ph. D.)--University of Wisconsin--Madison, 1970. / Vita. Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Here, I bring communication theories into conversation with peace and conflict scholarship. Specifically, I explore how the ways in which women narrate their experiences of violent conflict through sewing collectives can inform conflict transformation work. I engage in this exploration within the framework of narrative theory, using Kenneth Burke’s dramatistic pentad to analyze the narratives presented in a selection of textile pieces created by women in Chile, South Africa, and Northern Ireland. I situate this project within literature pertaining to feminist approaches to rhetoric, discussions of bridgework in identity negotiation from intercultural communication, concerns related to conflict transformation, and work with socially engaged art. Finally, I bring these analyses into conversation with one another to consider how women rhetors may inform conflict transformation through their textile work. In particular, I discuss how each of these rhetors offers the narrative elements to reconstitute collective identities, providing an avenue toward peace in their own settings.

abstract: Every body holds a story. Those stories are rich with physical movements to be expressed, and through the physical expression comes self-awareness and transformation. A partnership between Arizona State University and Arcadia High School was the vehicle in which I implemented a curriculum built around somatic experiences and communal beliefs and values. The framework for this investigated curriculum teaches students' embodiment of self, tolerance and acceptance in collaboration, life skills through applied constructivist principles, and increased critical thinking and problem-solving abilities. This research involved somatic exercises enabling participants to have insight into natural moving patterns, how such patterns relate to others and outside environments. Research concluded with collective dialogue around individual and shared experiences. I worked twice per week with a choreography class with a four unit curriculum. From varying modes of assessment (e.g., one-on-one interviews, group discussions, journals, surveys, ongoing observations) students' responses to this type of curriculum ranged from excitement and curiosity to frustrating and provoking. Although these areas of research are not necessarily new to the field of dance and education, gaps in dialogue, published work, and reliable resources prove these theories and methods are still valued and necessary. This research demonstrates the imperative demand in dance education for deeper connections of self-discovery. / Dissertation/Thesis / Masters Thesis Dance 2015

The graduation thesis focuses on prevention of socially-pathological phenomena at basic school. There is a general characterization of socially-pathological phenomena and their prevention in the theoretical part. We have done research in some basic schools. It examined process of realisation of minimal prevention programmes. The experiences of pupils and their awareness of these problems were also researching. Evaluation of prevention activities at schools is a very important part as well.

This thesis is an articulation of how the principles of socially-engaged Buddhism, a spiritual practice rooted in the teachings of the historical Buddha that integrates Buddhist practice and social activism, can enrich and enhance contemporary educational practice. It discusses Buddhist epistemology, metaphysics, ontology, psychology, ethics, and practice and relates these things to holistic education, critical pedagogy, SEL, and global education. On the basis of the theoretical understanding represented by that discussion, it articulates several theoretical principles that can be practically applied to the practice of teaching and learning to make it resonate with the theory and approach of sociallyengaged Buddhism. In integrating the implications of Buddhist teachings and practices with teaching and learning practice, it draws from bell hooks’ notion of “engaged pedagogy” in order to articulate a transformational, liberatory, and progressive approach to teaching called “socially-engaged pedagogy.” Socially-engaged pedagogy represents the notion that teaching and learning can be a practical site for progressive social action designed to address the real problem of suffering, both in the present and in the future, as it manifests in the world, exemplified by stress, illness, violence, war, discrimination, oppression, exploitation, poverty, marginalization, and ecological degradation. / Education, Faculty of (Okanagan) / Graduate

The study critically reviews the application of the Sharia investment screening process, from both Sharia and practical perspectives. In practice, there appears to be inconsistencies in the Sharia investment screening criteria among Islamic investment institutions, especially in terms of the tolerance level, as well as the changing of the Sharia rules. This certainly affects the confidence in the Sharia screening criteria standards, which might adversely affect the Islamic mutual funds industry. The non-income generating aspects, such as social and environmental concerns, are not incorporated in the contemporary Islamic investment screening process. This seems to be rather paradoxical, since it contradicts the Sharia-embedded ethical values of fairness, justice and equity. The thesis contends that external audits regarding the implementation of Sharia rules should be adopted to ensure the compliance of the investment with Sharia guidelines. Furthermore, it is desirable for Sharia boards to adopt corporate governance practice and take proactive roles, especially in Muslim countries, in order to influence companies to adopt Sharia-compliant investment practices. The tolerance levels of conventional finance activities of companies in Muslim countries should be re-evaluated and lowered in the Islamic investment screening criteria. This is partly due to the popularity and wide availability of Islamic banking and alternative Sharia instruments to interest-based finance, coupled with the fact that Muslim shareholders form the majority and hence, can vote to influence companies to adopt Sharia-compliant financing modes. In addition, the study provides empirical evidence that the Sharia screening process does not seem to have an adverse impact on either the absolute or the risk-adjusted performance of Islamic equity mutual funds in Saudi Arabia, compared to their conventional counterpart equity mutual funds and also compared to their market benchmarks. This is regardless of the geographical investment focus subgroup examined and the market benchmark used (whether Islamic or conventional). Furthermore, the systematic risk analysis shows that in most cases Islamic equity mutual funds in Saudi Arabia tend to be significantly less exposed to market risk compared to their conventional counterpart equity mutual funds, and compared to their conventional market benchmarks. Thus, the assumption that Sharia investment constraints lead to inferior performance and riskier investment portfolios because of the relatively limited investment universe seems to be rejected. This implies that Muslim investors in Saudi Arabia can choose Islamic investments that are consistent with their beliefs without being forced to either sacrifice performance or expose themselves to higher risk. The investment style analysis also shows that the Sharia screening process does not seem to influence Islamic equity mutual funds in Saudi Arabia towards small or growth companies compared to their conventional counterparts of similar geographical investment focus. Moreover, the study provides empirical evidence that the performance difference between Islamic and conventional socially responsible indices is insignificant despite applying different sets of screening criteria. However, Islamic indices tend to be associated with relatively lower systematic risk compared to their conventional socially responsible counterparts. Therefore, Islamic investment portfolios can be marketed to socially responsible investors who share similar beliefs in terms of excluding certain industries such as tobacco, alcohol, pornography, defense, etc., in spite of no financial filters being used by conventional socially responsible investors. This finding is especially appealing in Muslim countries where there are usually no mutual funds categorized as socially responsible, but rather Islamic. Moreover, the study also provides empirical evidence that incorporating conventional sustainability criteria into the traditional Sharia screening process does not lead to inferior performance or higher exposure to systematic risk. The results indicate that regardless of the restriction used - whether Islamic, socially responsible or Islamic socially responsible - restricted investment portfolios do not seem to be associated with inferior performance or higher exposure to risk. This finding opens the door for Sharia scholars and Muslim investors to reconsider broader social and environmental aspects as part of the Sharia investment screening process. With regards to investment style, Islamic and Islamic socially responsible indices seem to be skewed towards growth cap as compared to their conventional and conventional socially responsible indices, while Islamic socially responsible also leans towards a large cap. This implies that despite the performance similarity between, Islamic, conventional and conventional socially responsible indices, the returns driver of each type of investment tends to be different.

Through this practice based research I argue that cultural democracy as a way of thinking contests dominant models of commissioning art to effect social change. A method of generative metaphor of critical distance emerges through four projects based on a contextual and theoretical framework that tests the conditions for recognising cultural democracy as a critical practice. Cultural democracy is distinct from the democratisation of culture, which means providing free, accessible professional culture to all. The socially engaged art commission is, I argue, an example of the democratisation of culture based on predefined economic, aesthetic and social values. Cultural democracy disrupts expected forms of participation and communication of culture, drawing attention to these values. As an uninvited act of disobedience, it is thought and practised as individuals reclaim the right to express themselves, creating conflicts with expected norms of behaviour. This research project began in 2006, nine years into New Labour's administration, and reflects an urgent question of the time: what are the implications of increasing dependency on a culture of commissioning art to effect social change that might perpetuate, rather than radically rethink, social injustices' These concerns are even more significant in a political and economic climate where public funding for critical, non-conformist participation in culture slips further down the agenda. My own career is a symptom of New Labour's neoliberal policies of social inclusion and the arts. A new period of 'austerity' may imply fewer paid opportunities for this professional class of socially engaged art workers, coupled with a distancing of the recognition of cultural democracy as a possible alternative, with further reliance on free, precarious cultural labour. For this reason, I hope this research will be of use to those who also find it an urgent task to address these issues critically and practically.

Identifying factors that affect the flow of mutual fund capital and betweenmutualfund types hasthe potential, among others,to relief fund management and investors from unnecessary administrative costs. This study investigated the role media reported weather shocks have on socially responsible and conventional mutual trust funds’capital flow.The study also has compared the magnitude of influence media reported weather shocks has on capital flow between socially responsible-and convectional mutualtrustfunds.It gives conclusionafter empirically studying all accessible socially responsible mutual trust fundswith relevant accessible financial data, originated, and actively traded in the Swedish financial market with the Swedish currency (Kronor) as well as taking conventional mutual trustfundswith similar maturity. And, the study result shows that media reported weather shocks has statistically significant role in the flow of capital, on bothsocially responsible-and conventional mutual funds in Sweden. It also shows that there is no significant difference in the role media reported weather shocks play between the two fundtypes. The result is concurrent with Hirshleifer & Shumway (2003)’s study which indicate that weather affecting investors mood and behavior. The result is interesting as it implicates to the psychological and emotional factorsplaying a significant role in affecting the flow of investment capital in general, in contrast to the rational economic behavior characterized by fund return and risk performance.

The Women's Revolution in 2015 has led to a drastic shift in the ways women are portrayed in professional wrestling. The Women's Revolution came as a result of the social unrest over the lack of time women were receiving on the televised shows. Where women's storylines had centered on their sexuality, they are now presented as equal to their male counterparts after the Women's Revolution. Through an exploration of concepts in globalization, commodification, and socially produced spaces, this research seeks to understand and contextualize the Women's Revolution, the degree to which the portrayed women's equality has been achieved, and the resulting impacts of the female superstars overall. I argue that that this "equality" has been achieved through inscribing the traditionally masculine qualities of wrestling to women, has resulted in an unequal distribution of opportunities to particular female superstars rather than equality for all women on the shows, and that phallocentric objectification of the female superstars still occurs in certain aspects of professional wrestling.

Philosophiae Doctor - PhD / Parenting practices play a significant role in the raising healthy functioning children. Traditionally, Black African families have had their own way of parenting their children, like all other cultural groups. However, few guidelines have been developed and recorded regarding their parenting practices. Most available parenting practices guidelines have been developed from a Western perspective. The purpose of this study was to explore the indigenous parenting practices of Black African families, with the aim of developing indigenous parenting practices guidelines for parents and caregivers, including grandparents in the Makhuduthamaga Municipality of the Sekhukhune district. The theoretical framework underpinning this study is an Afrocentricity, which focuses on reclaiming African practices. A qualitative research method was used, guided by a case study research design. The researcher used purposive sampling to select a sample of 52 participants from six villages in the Makhuduthamaga Municipality of the Sekhukhune Districts, in Limpopo Province. The participants recruited were grandparents, traditional leaders and three age categories of parents. The number of participants were as follows: 18 parents, 29 grandparents, and 5 traditional leaders. Participation in the study was voluntary, while confidentiality and anonymity was maintained. Participants were thoroughly informed about the study, and offered their by signing the relevant consent forms.