Thesis (M.A.)--Catholic Theological Union at Chicago, 2005. / Vita. Includes bibliographical references (leaves 108-113).

O presente trabalho propõe-se a uma análise dos mukashi banashi (contos antigos) da literatura japonesa sobre os casamentos entre seres diferentes, com enfoque nas imagens da esposa animal e da esposa celestial que surgem nestas narrativas. Apresentando uma estrutura que difere bastante daquela segundo a qual que se constroem os contos de magia ocidentais, pode-se dizer que parte dos mukashi banashi que integra esta subcategoria de contos reflete o modo de pensar característico do japonês da antiguidade. Através da análise das narrativas que integram o corpus desta pesquisa, será feita uma tentativa de se aplicar as teorias ocidentais aos contos em questão, em especial as de E. M. Meletínski que, num âmbito maior que o de seu predecessor, V. I. Propp, estendeu seus estudos sobre o conto de magia ao mito; a partir disso, deverá ser proposta uma classificação para os contos selecionados. Considerando-se a origem antiga destes mukashi banashi, pretende-se também realizar a análise da esfera de ação das protagonistas femininas, no intuito de se verificar as projeções míticas nos contos, que revelam a vida dos povos antigos, bem como a descoberta da matriz imagética desses contos japoneses e discussão da mensagem subjacente às narrativas. / This work intends to analyse the mukashi banashi (ancient tales) of the Japanese literature about the marriages between different beings, focusing the images of the animal wife and the celestial wife that appear in these narratives. Having a structure which differs from the structure of the western fairy tales, we can say that part of the mukashi banashi from this subcategory of tales reflects the way of thinking of the ancient Japanese people. Through the analysis of the narratives of this research corpus, we will try to apply some western theories about the fairy tale in these Japanese tales, specially the theories of E. M. Meletinsky who, in a wider point of view than his predecessor, V. I. Propp, expanded his studies about the fairy tale to the myth; we also intend to present a classification for the selected tales. Considering the ancient origin of these mukashi banashi, we intend to do an analysis of the action of the female protagonists, in order to verify the mythical projections in the tales, which reveals the life of ancient people, as well as to discover the main images of these mukashi banashi and discuss about the message which lies under these narratives.

No description available.

In the 1985 "National Family Violence Resurvey'' conducted by Gelles & Straus (1988) one out of every six couples experienced a physical assault during 1985. At this rate, 8.7 million couples experienced at least one assault during the year. Shelter and assistance for the abused wife have been viewed as important and forthcoming. However, spouse abuse will not stop until effective treatment for men, more often the abuser, is offered. In response to the incidence of abuse in the military, services and programs for both the abusers and their wives have been developed. One treatment program for the abuser which was assessable for this study was the Prevention through Anger Control and Education (PACE) treatment program. The purpose of the research was to study the reactions and progress of abusers as they moved through the PACE treatment program. Five subjects participated in the study. Data were collected throughout the course of treatment by interviews and questionnaires which were administered to the abuser, wife, and group facilitator. A follow-up interview was conducted with the subjects one year after treatment to collect post treatment data. Quantitative data were also collected but later used only for descriptive purposes. Findings from the case study method showed that the PACE treatment program may have had limited impact on the abusers. While the outcomes were not strong, some changes in subjects' behavior, feelings, and thinking were evident. Abusers tended to respond with socially acceptable answers and behaviors during treatment. Interview with wives and the group facilitator were helpful in establishing the accuracy of these reports. Subjects reported a cessation of abuse, but it could not be ascertained whether coping strategies learned from the group had made a difference in the relationships because four of the five couples had divorced by the follow-up. However, they reported that the skills learned from the group allowed them to seek a divorce in a non-abusive manner. The abuser with the intact marriage did report utilizing several of the newly learned coping strategies. The abusers did report that the skills learned from the program helped them handle stress: better, decrease their propensity to provocation in other situations, and expected them to help in future relationships. / Ed. D.

... for the phrase 'clergyman’s wife' has connotations which the phrase 'solicitor’s wife' or 'bank clerk's wife’ does not. The content of the meaning it conveys, is a stereotype picture of what the clergyman’s wife is like, and how her life is organised. The 'typical parson's wife’ is seen as someone who, on the one hand, opens bazaars and dispenses charity to the poor of the parish; and, on the other hand, as someone who visits the sick and bereaved and runs the Sunday School. The two elements in the stereotype are, in this study, characterised as the Lady of the Manor and the Unpaid Curate, and their origins are traced historically, as well as their contemporary relevance being examined through empirical study. ... But the interesting thing about the 'clergyman’s wife' is that it is a stereotype attributed in a sense vicariously; that is, a set of statements about a 'typical' person, attributed by virtue of someone else’s occupation. The clear implication is that, by marrying a clergyman, one automatically adopts a particular way of life and style of life, in a much more clearly defined sense than does a person who marries into almost any other occupational group.

Very little is known about the actual living experiences of Malaysian women who are in a domestic violence relationship. This current study attempts to redress this shortfall by listening to the women s stories, understanding their home-life situations and ultimately offering ideas, strategies as well as information to prevent domestic violence in Malaysia. Underpinned by a feminist perspective, a qualitative approach was employed to explore the abused women s accounts in relation to domestic violence impacts, barriers to violence disclosure, as well as useful resources for support of women victims in dealing with domestic violence. Semi-structured interviews were conducted with 25 women who identified themselves as victims and survivors of domestic violence perpetrated by their husbands/ex-husbands. Via the analysis of thematic, six major themes were identified to be the impact of domestic violence, as described by the participants. The impacts include physical injuries, mental health problems, social isolation, a growing faith as well as adverse effects on the children and on the women s self-worth. The study also found that many of these abused women were reluctant to disclose abuse because they wanted to conceal those violence experiences from others because of Malaysian perception on disclosing marital affairs, they were concerned about the children s well-being, they felt partly responsible in provoking the violence, and they admitted to lacking knowledge on the provisions of support available for domestic violence victims in the country. From other aspect, the women also struggled to avoid negative labels given for being disrespectful to their men. In addition, the findings revealed four main themes related to the underlying issues on the needs and support of domestic violence service provisions that women drew on in their accounts: theme 1, unpleasant experiences when accessing the services; theme 2, the problems with procedures in disclosing and in the help-seeking process; theme 3, the usefulness of services and theme 4, women s needs and support mechanisms. As a review, the results gained from this present study prove the existence of domestic violence in Malaysian families. Indeed, the interference of cultural values as well as religious beliefs upheld by the Malaysian community was greatly associated with its occurrence. In relation to Malaysia, cultural as well as religious beliefs play a significant role in moulding its people. The results presented seem to add interesting knowledge to the existing literature, where battered Muslim women in Malaysia perceive their violence experiences as a motivation to surrender themselves to God and seek spiritual assistance as one of the impacts due to domestic violence problems. Further, the women s misapprehension of Islamic concepts such as disobedience and nusyuz (to the male partner) has made disclosing violence experiences difficult. Over and above this, the researcher found that the mechanisms of domestic violence resource provisions are worthy of investigation. The findings from this research demonstrate helpful and unhelpful provision of services identified by abused women, in particular relating to institutions in the nation. Prior to ending, this research proposes a number of recommendations for change in regards to formal supportive network resources, education on violence against women at the societal level, as well as the implication of the findings for the development of domestic violence social policy and practise in Malaysia.

published_or_final_version / Social Work and Social Administration / Doctoral / Doctor of Philosophy

published_or_final_version / abstract / Social Work and Social Administration / Doctoral / Doctor of Philosophy

published_or_final_version / Social Work / Master / Master of Social Work

The present study examined the role that relational expectations play in determining marital satisfaction and in discriminating between married couple types. The discrepancy between one's expectations for his or her spouse's relational behavior and one's perceptions of his or her spouse's actual behavior significantly predicted marital satisfaction. In addition, this expectation/perception discrepancy was revealed to be a stronger predictor of marital satisfaction than agreement between spouses on relational expectations. There were few differences in relational expectations when compared across couple type, however when compared across individual marital type significant or near significant differences were displayed for the relational dimensions of intimacy, receptivity, mutual respect and frustration. A global measure of marital satisfaction was developed and the usefulness of this instrument is discussed.