'Good governance' is an evolving and increasingly influential discursive agenda that introduces new ideas about public policy, specifically targeting managerial behaviour and promoting modern administrative strategies. Most scholars agree that as a notion, good governance combines liberal democratic principles with a 'new public management' (NPM) approach to economic policy-making. What is less clear is who the agenda actually targets. In other words, is the good governance agenda aimed at rulers in particular or the broader population? Implicit in the answer is whether good governance concepts are simply useful tools to help build political credibility, or the agents for better managerial and administrative outcomes. In countries with advanced economies, good governance is invariably used to describe corporate and public administration strategies that invoke ethically grounded 'World's best practice' standards and procedures. However, in developing economies, good governance can take on quite different, and often unintended meanings. This thesis finds that in developing countries good governance is being expressed more as a political tool than as substantive practice and policy reform. This is occurring in an increasingly 'post-Washington consensus' environment that explicitly recognises the importance of the social impact of structural adjustment programs and broader issues of human rights. And importantly as far as this thesis is concerned, during Southeast Asia's current economic recovery, good governance has taken on a whole new relevance. This analysis commences from the assumption that good governance is a discursively created phenomenon that can be understood as a complex notion with both structural and ideational elements. The term is couched in a structure that is both economically technical and socially normative. It has overlapping central tenets driven by regulation and the institutional environment, and should not be viewed as a set of constructs in isolation from the context in which it is being used. And it is based on assumptions about common sense attitudes and shared common good objectives. And as this thesis will demonstrate, good governance functions within an unpredictable and often hostile political environment in which powerful actors are learning to use this new discourse to satisfy political expediencies. Put simply, good governance is nourishing a politics of its own. The thesis uses the ASEAN 4 countries of Southeast Asia: the Philippines, Thailand, Malaysia and Indonesia, as individual and comparative case studies. The studies examine how the concept is shaping the institutional structure of these countries, and includes commentary on the role of good governance in the 2004 round of election campaigning. A genealogy of good governance will be developed in these local contexts, and more generally. This will assist in mapping the concept's evolution in relation to development trajectories and local politics. The hypothesis under examination is - that the good governance agendas in the ASEAN 4 states primarily focus on improving representative rule rather than encouraging self-regulation. Two questions in particular are asked in each of the case studies dor the purpose of testing this hypothesis. What defining features of good governance discourse have been instrumental in the emergence of the politics that surrounds the agenda, and how is the discourse used to expand or limit the democratic possibilities theoretically inherent in good governance strategies and processes? These questions are important because they're designed to bring clarity to the intent of government and the role that the governed play in states where good governance is an increasingly important political issue. Good governance is more than merely a set of prescribed policies and practices. It is an agenda that reflects a specific set of 'neoliberal' ideas, predicated upon generally unarticulated assumptions about the universality of modern administrative practices supported by normative behavioural change. And it appears to privilege specific interests with potentially unjust implications for wider social formations. This assertion pivots on the finding that in various ways good governance discourages the advancement of open politics beyond nominal democratic procedures because it is theoretically grounded on governance principles that are not easily transferred to developing countries with diverging political, cultural and historical experience. Nevertheless, the attempt is underway. Ostensibly it is taking a form that is schooling targeted populations in what is 'good' and 'bad' in the economic interest of the nation. However, these efforts don't appear to be succeeding, at least not in the way the international architects of good governance intended. This thesis finds that this 'mentality' transformation project is clearly informed by Western experience. And this informs the theoretical approach of the thesis. Specifically, a 'governmentality' framework is used, largely because it has been developed out of analyses of rationalities of government in advanced liberal societies, in which the objectives of good governance are firmly grounded. And as this expanding research program has seldom been used to study government in developing countries, this thesis also puts a case for using governmentality tools beyond the boundaries of its modern Western foundations.

abstract: My dissertation project, Mormons at the World's Fair: A Study of Religious and Cultural Agency and Transformation looks at a pivotal period of transition within the American religious and political national culture (1880-1907). Using Mormonism as an important focal point of national controversy and cultural change, this dissertation looks at the interconnections between Mormon transitions and the larger national transformations then under way in what historians call the "progressive" era. Prominent scholars have recognized the 1893 World's Fair as an important moment that helped initiate the "dawning" of religious pluralism in America. This national response to American religious diversity, however, is limited to a nineteenth-century historiographical framework, which made real religious pluralism in the next century more difficult. Bringing together into one narrative the story of the anti-polygamy crusades of the 1880s, the ambivalent presence (and non presence) of Mormonism at the World's Fair of 1893, and the drawn-out US Senate Hearings and ultimate victory of Mormon apostle and Senator Reed Smoot in 1907, this dissertation offers new insights into the meaning and limitations of American religious liberty, the dynamics of minority agency, as well as a deeper understanding of America's developing national identity. / Dissertation/Thesis / Ph.D. Religious Studies 2012

This dissertation examines Vivekananda (1863-1902) as an itinerant monk rather than the nationalist ideologue he has become in recent scholarship. Historians have approached Vivekananda as either a pioneer of Hindu nationalism or as the voice of a universalist calling for service to humanity. Such labelling neglects the fact that he predominantly navigated between those polarised identities, and overlooks the incongruities between his actions and his ideas. By contextualising his travels within various scales of history, this dissertation puts Vivekananda's lived life in dialogue with his thought, as articulated in his correspondence and speeches. It shows that purposeful movement characterised Vivekananda's life. Instead of searching for enlightenment, he travelled throughout the subcontinent as a wandering monk to territorialise spirituality. He carved out his own support base in Madras to reclaim the region from the Theosophical Society, and dwelled in native courts to accrue the patronage of native princes to build the Ramakrishna Math and Mission with him at the helm. His web of princely patronage also carried him to the Parliament of the World's Religions (World's Columbian Exposition, Chicago, 1893), as a representative of 'Hinduism' rather than a Hindu representative of a religious community or organisation. His rise to fame at the Parliament also unfolded through spatial dynamic. His performance triggered highly gendered and disordered spectacle, which starkly contrasted with the British Royal Commission's obsession with discipline at the main Exposition. Furthermore, his speeches painted an anti-colonial geography of fraternity, and instilled new malleable subjectivity in his western female followers. After his death, his life and ideas continued to challenge the colonial state's distinction between 'spirituality' and anarchism. Thus, Vivekananda territorialised spirituality in both India and America not only by travelling, but also by inhabiting the interstices of empire. By examining Vivekananda through space, this dissertation creates a new template for contextualising Vivekananda in national, imperial, and international histories, leading to new insights on the man, his ideas, and his legacy.

The history of Mormon Exhibits in world expositions is an important chapter in the over-all accounting of the Church of Jesus Christ of Latter-day Saints total missionary program. In seeking more proficient means for accomplishing this task, involvement in world expositions offered a fresh opportunity to which the Church quickly responded. Finances, inexperience, non-acceptance by the world religious community and struggle for security appeared to be significant obstacles to extensive activity in early world's fairs. Eventually as the Church strengthened, it became less the national spectacle and significantly was given its first real world's fair opportunity in an exhibit sponsored by the Smithsonian Institute at the 1909 exposition. The first totally religious Mormon exhibit was at Chicago in 1933 and the first Mormon pavilion was built for the 1935 San Diego Exposition. The Church has since sponsored five pavilions and has noted that from the standpoint of number of people influenced, compared to missionary man-hours expended, there has been no greater success experienced by the Church than in recent world fair involvements.

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Although the literary quality of women's poetry from the nineteenth century has long been criticized by literary scholars, recent work in reception studies has documented readers' aesthetic experiences with such poetry in order to appreciate its popularity and appeal (Stauffer). Extending this work in literary reception studies, I draw on scholarship in rhetorical studies, specifically rhetorical aesthetics (Clark), to demonstrate how conventional poetic forms and sentimental appeals can be used by marginalized communities to facilitate identification. I examine Songs and Flowers of the Wasatch, a collection of primarily Latter-day Saint women's poetry compiled by Emmaline B. Wells for the 1893 Chicago World's Fair, as a case study in rhetorical aesthetics. The collection was compiled with the intent to change popular opinion about Utah woman and foster community within women's movements of the time, including suffrage. By analyzing how these poems operated rhetorically--facilitating aesthetic experiences through familiar poetic forms and sentimental appeals--I conclude that the collection helped change negative public opinion of Latter-day Saint women. I argue that rhetorical aesthetics and reception studies offer an alternative way for literary and rhetorical scholars to reevaluate the value of women's nineteenth-century poetry. This project invites additional scholarly inquiry into how women and other historically marginalized groups have used art to create rhetorically powerful aesthetic experiences that prepare minds for change.

Bakgrund: Urinkateterns design har inte förändrats sedan 1930-talet. Detta trots att komplikationer relaterat till urinkatetern kan vara allvarliga och vanligt förekommande. För att förhindra komplikationer krävs det att kateterbärarna använder sig av egenvård. För en fungerande egenvård behöver kateterbärarna goda kunskaper om urinkatetrar, vilket är sjuksköterskans uppgift att förmedla.Syfte: Att beskriva personers upplevelse av att leva med kvarliggande urinkateter.Metod: Litteraturöversikt med kvalitativa studier. 11 artiklar gick igenom kvalitetsgranskningen till resultatet. Fribergs 5-stegs modell användes för att analysera datan.Resultat: Att leva med urinkateter kan innebära en stor lättnad och möjliggöra ett friare liv för personerna. Dock kan det också innebära precis tvärtom, att urinkatetern hindrar personerna på grund av mycket oro och, tidskrävande skötsel och en påverkad kroppsbild. Kateterbärarnas relationer till människor i sin närhet har ett stort inflytande över upplevelsen av att leva med urinkateter.Slutsatser: Många personer med urinkateter upplever en ständig oro över problem som kan komma att uppstå. Här råder ett glapp mellan sjukvårdens kunskap och utbud och kateterbärarnas upplevelse och efterfrågan. Sjukvården är tillsynes inte medvetna om kateterbärarnas verkliga upplevelse. Detta kräver vidare forskning för att utreda förbättringsmöjligheter inom hälso- och sjukvården. / Background: The urinary catheter design has not changed since the 1930's. This is thus that complications related to the urinary catheter can be serious and are common. To prevent these complications the catheter users need to use self-care. For self-care to be sufficient the catheter users need good knowledge about urinary catheters. It is the nurse's task to pass on this information.Aim: To describe the experience of living with an indwelling urinary catheter.Method: A literature study with qualitative studies. 11 articles went through the quality review process to the result. Fribergs 5-steps model was used to analyze the data.Result: To live with a urinary catheter can mean a huge relief and enable more freedom. Thus it can also mean the opposite, that the urinary catheter can revent people because it involves a lot of anxiety, time consuming care and affects the body image. Peoples relationships to others in their surroundings has a huge influence on the experience of living with a urinary catheter.Conclusion: Many people with urinary catheter experience a constant anxiety over possible problems. Here is a gap between what is known and offered from the health services and the catheter users experience and requests. The health services are not aware of the real experience of the catheter users. This needs more research to investigate the ability of improvement in the health system.

The Longfellow House in Cambridge, Massachusetts is one of America’s best known historic homes. Built in 1759 by Major John Vassall, the grand house exemplified Colonial English tastes and was at the center of a cycle of Colonial Royalist mansions. After the American Revolution, however, the house quickly became a symbol of American patriotism. Occupants ranging from General George Washington and Henry Wadsworth Longfellow each added to the legacy of the house. Early in the nineteenth century, the Longfellow House’s distyle portico- pavilion traveled to Canterbury, Connecticut, becoming a colloquial house-type. Aided by its connection to General Washington and its appearance in two World’s Fairs, the house gained further popularity around the American Centennial. This thesis provides the most expansive history of the house’s impact on American architecture to date and is the first to connect the house to both the Greenhouse at Mount Vernon and Connecticut’s “Canterbury Style.”

The purpose of the graduation thesis "Position of Austria in the world's economy" is to analyse the Austrian economy and its development in the light of basic macroeconomic aggregates in recent years in detail. It also desribes the situation of the country in a global financial crisis and its reaction. The thesis tries to reveal the strongpoints and weakpoints of Austrian economy. Austria is always compared to other countries, to the world and European economy. This thesis is divided into five chapters, which closely deal with following subjects: gross domestic product, labour market, emloyment and education, monetary policy, balance of payments and eventually the financial crisis from Austrian view. The content of this thesis is purely economic. It goes into other subjects only marginally.