Research shows that very little is known about the experience of ‘gender disappointment’ amongst parents in Western cultures, where there is not an explicit cultural bias that favours one sex of child over another as occurs in parts of Africa and Asia. This study explores the lived experience of nine White British women, residing in the UK, who profess to having struggled with ‘gender disappointment’; feelings of sadness about the sex of their children. The participants were mothers of sons only, who would have liked daughters. The transcripts from semi-structured interviews were analysed using Interpretative Phenomenological Analysis (IPA). Four superordinate themes emerged: Alienation, Loss, Control and Commodification. The results indicate that ‘gender disappointment’ is a pervasive and multi-faceted phenomenon which left the participants feeling isolated from their families and society, grieving for something they could not have, and feeling out of control of their bodies, thoughts and emotions. These experiences were underpinned by a wider socially constructed phenomenon of the commodification and objectification of children, and the ethics of reproductive autonomy. Results are discussed in light of the cultural context, drawing on previous discourse on maternal ambivalence and gender stereotyping. It is proposed that the research will be of significance in improving the therapeutic services offered to mothers, and recommendations for future research are made.

This thesis makes a comparative study of cultural differences and similarities between Chinese and Western outlaw heroes. It examines this cultural phenomenon from eight angles: the outlaw hero as constructed by history, literature and folklore; outlaws constructed as archetypal heroes; social and cultural contexts; outlaw heroes and revolution; a comparative case study of outlaws in Northeast China and Australia; underground cultural products (the "lore" and 'law"); ballads and proverbs reflecting values of outlaw heroism; and the fate of outlaws and the outlaw hero.Historical and folkloric explanatory frameworks are applied to outlaw hero traditions. Archetypal outlaw heroes and their successors, praised or criticised, are all constructed through a long process which combines reality recreated and fiction made real. Characteristics of archetypal outlaw heroes are inherited by later outlaws in China and the West. Though there are common codes and values of outlaw heroes in China and the West, different attributes are manifested in their attitudes towards brotherhood, organisation and women, and also in bandit sources and bandit categories.Western outlaw heroes are seldom involved in revolution, but their Chinese counterparts are connected with the Taiping revolutionary movement, the republican revolution and the Communist revolution. Some Communists are no more than outlaw heroes in the eyes of the poor and bandits in the eyes of the Kuomintang However, the alliance between outlaw heroes and revolutionaries is a fragile one.Northeast China and Australia have some parallels in their outlaw hero traditions. Convicts and immigrants play an important part in frontier banditry. The environment of both provides fertile soil for banditry and immigration. Among modem outlaws in Northeast China are chivalrous bandits and bandits who heroically fight against foreign Invaders. ++ / Bandit culture is valuable heritage in China. Bandits' ceremonies, argot, internal regulations, worship and superstition, and routine and recreational activities are all important facets of Chinese outlaw culture.Outlaw heroes never bend their bodies under pressure; they rebel rather than wait for death; and they never rob the locals. This is all reflected in bandit ballads, proverbs and other lore discussed in the thesis. Death is what most outlaws have to face, and how to fade it is a significant element in the construction of the outlaw hero. The arguments of this thesis are based on folkloric, historic and literary sources, many of which are here translated into English for the first time.

<p> Most people in Western culture are inclined, if not obsessed, with the need to maintain perpetual youthfulness in their actions, attitudes, and image. This cultural ideal is fueled by inner fear as well as age-related stereotypes, prejudice, media messaging, consumerism, and lifestyle strategies. Most of these age-related factors are connected to "ageism," a 1969 term coined by Robert Butler. While the majority of people display various ageist attitudes, often it is without awareness. In a culture that is so profoundly accepting of such a phenomenon, individuals and the church should consider an appropriate Christian response in light of ageism's impacts that include discrimination, loss of self-worth, fear of aging, and judgment of self and others. Once aware of its prevalence and impact, this thesis proposes that the church can respond by raising awareness of ageism and its implications, and modeling a "better way" in its daily life and ministry.</p> / Thesis / Master of Divinity (M.Div)

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This research interrogates Bennie van der Walt’s third way as a solution for the “divided soul” of the African people - a divided soul that creates a false dilemma. This division is the creation of political colonialism and neo-colonialism, which impacts negatively on the African socio-economic and political structure. The myth of the superiority of Western culture propagates this vice. Van der Walt’s clarification of the concepts of a world view and culture are depicted in chapter 1. He wrestles with the complexity of culture and world view; showing that a world view is deeply religious and pre-scientific and shapes culture. He also shows how religion, world view and culture relate to one another. In chapter 2 Van der Walt’s comparison and evaluation of the African and Western cultures and their world views is reconstructed. It is pointed out that Van der Walt notices fundamental differences between the two cultures, and that he warns of difficulties in the reconstruction endeavour. He then identifies the underlying presuppositions of both the African and Western cultures. Chapter 3 discusses Van der Walt’s articulation of the impact of the world view clash between African and Western cultures on African society. This impact is felt in the socio-economic-political and educational environment. He considers the Western derogatory approach towards African culture and African reactions towards it. Van der Walt rejects especially ethnocentric approaches to African culture and also the African ethnocentric reaction. In chapter 4, the fundamentals of Van der Walt’s third way is enunciated. He notes that his views are founded on Scripture, acknowledgement of sin and redemption through Christ, the sustaining nature of God’s grace and the recognition of trans-cultural dialogue and non-reductionists ontology. Chapter 5 critically analyses Van der Walt third way. Major strengths and weaknesses of Van der Walt third way are identified. Solutions to Van der Walt’s weak points are recommended for his consideration. Finally, chapter 6 articulates that Van der Walt’s third way aimed to prevent any future damage to African culture as it counters a reductionist ontology prevalent in shaping Africa by propagating a non-reductionist ontology. This ensures that Africa’s problem of a false dilemma, divided soul, and negative ethnocentrism is resolved. / MA (Philosophy), North-West University, Potchefstroom Campus, 2015

This research interrogates Bennie van der Walt’s third way as a solution for the “divided soul” of the African people - a divided soul that creates a false dilemma. This division is the creation of political colonialism and neo-colonialism, which impacts negatively on the African socio-economic and political structure. The myth of the superiority of Western culture propagates this vice. Van der Walt’s clarification of the concepts of a world view and culture are depicted in chapter 1. He wrestles with the complexity of culture and world view; showing that a world view is deeply religious and pre-scientific and shapes culture. He also shows how religion, world view and culture relate to one another. In chapter 2 Van der Walt’s comparison and evaluation of the African and Western cultures and their world views is reconstructed. It is pointed out that Van der Walt notices fundamental differences between the two cultures, and that he warns of difficulties in the reconstruction endeavour. He then identifies the underlying presuppositions of both the African and Western cultures. Chapter 3 discusses Van der Walt’s articulation of the impact of the world view clash between African and Western cultures on African society. This impact is felt in the socio-economic-political and educational environment. He considers the Western derogatory approach towards African culture and African reactions towards it. Van der Walt rejects especially ethnocentric approaches to African culture and also the African ethnocentric reaction. In chapter 4, the fundamentals of Van der Walt’s third way is enunciated. He notes that his views are founded on Scripture, acknowledgement of sin and redemption through Christ, the sustaining nature of God’s grace and the recognition of trans-cultural dialogue and non-reductionists ontology. Chapter 5 critically analyses Van der Walt third way. Major strengths and weaknesses of Van der Walt third way are identified. Solutions to Van der Walt’s weak points are recommended for his consideration. Finally, chapter 6 articulates that Van der Walt’s third way aimed to prevent any future damage to African culture as it counters a reductionist ontology prevalent in shaping Africa by propagating a non-reductionist ontology. This ensures that Africa’s problem of a false dilemma, divided soul, and negative ethnocentrism is resolved. / MA (Philosophy), North-West University, Potchefstroom Campus, 2015

This study is concerned with describing the changing concepts of space utilization in Japanese house design and the cultural forces producing the changes. Sources of information include literature spanning approximately one hundred years, a Japanese student of interior design, and-the Japanese Trade Commission in Dallas, Texas. A description of concepts of space design that were very stable for centuries in the Japanese house. The changes in architecture following World War II, and a contemporary house design by a noted Japanese architect are related to concurrent religious, philosophical, and economic forces. The influence of western culture upon Japanese life-style and design solutions to space problems is either indicated or inferred.

"... a highly allusive narrative revolving around Michael in the victory over his recreant friend and rival, Lucifer. Physically, mentally, ethically, Michael exemplifies the traditional qualities of the hero and the values of Western culture. Figuratively, he represents good in the universal struggle with evil. Allegorically, through the Creative Spirit (epitomized by Gabrielle), he focuses on reality in opposition to appearances, prevails over despair, and attains spiritual realization. Allusive classical, Miltonic, Shakespearean, and other literary figures complement the three main characters in this essentially human, spiritual, nonreligious gest. Besides all that, Michael's story is a good one in the telling. A literary guide is included as a complement to the text for individuals, classes, and other groups who wish to pursue the analytical items provided." --Amazon

Thesis (M.A. (Folklore Studies)) --University of Limpopo, 2009 / The main objective of this research is actually to highlight the importance of the meanings of the indigenous names among the Basotho ba Leboa in the area of Phalaborwa as against the ideas planted by western culture among these communities. The research will show that although Phalaborwa is a multi-racial area, people who are born and bred there are still following the norms and values of their community by their forefathers, despite other people diverging from these norms and values as the majority of the African people in this area have lost their life style due to the influence of European culture. The advent of Western culture has negative effects in the indigenous African naming system. Christianity names as well were some of the methods, which Western culture is transmitted to the Sotho people and the most effective system which is destroying the indigenous names. The research would show that the people who claim to be educated are the ones who have a tendency of giving their children, western names which have little or no significance regarding their culture. The researchers’ findings would further illustrate that despite the people of Phalaborwa moving away from their norms and values, there are still people who believe in their norms and values and who still believe that traditional names have an impact on the life of an individual and his or her family. There are still people in Phalaborwa who believe that traditional names bestow have identity and that all African names have meanings rooted in culture and history. / N/A

The dialectic about body and 'self' osculates between material and conceptual paradigms. The breaking down of the poles between mind and body has stimulated a range of debates about subjectivity, desire, and knowledge. The body viewed as an anatomical specimen in the history of Western culture fails to acknowledge the corporeal other, it also does not acknowledge the way in which it has been constructed in a framework based on masculine desire and knowledge. This dissertation explores the profiles of the psychological 'body image' as a pathway to two different conceptual frameworks about the body. Firstly by using vision as a mode of investigating the relationship between the corporeal gendered 'self' and the anatomical other in Western culture. Then using the conceptual understanding of the 'body image' to extend beyond the limits of vision to a vaporous, more ethereal account of self. This concept blurs the edges of the corporeal self by using the olfactory as the basis for crossing the 'unseen' boundaries of body space and subjectivity. / Master of Arts (Hons) (Visual Arts)