Dissertations / Theses on the topic 'Widows – history'

This thesis is presented in part fulfilment of the Degree of Doctor of Philosophy at the University of Huddersfield. This thesis aims to explore the lives of seventeenth century noble widows in the north of England. The issues investigated include the demographics of widowhood, economics of widowhood, charitable activities, noble widows and the law, social networks surrounding widows and widows' political interests. Each of these subjects forms a chapter, where widows' contribution to each sphere through the seventeenth century is explored and assessed. The work also covers wider issues which affected women prior to and during marriage as they were also relevant to widowhood. Therefore it has been necessary to widen the scope of research from analyzing women's lives after the deaths of their husbands. Similarly, the geographical scope of the research, whilst basically entrenched in the north of England, extends in response to the variety of widows' experiences. The research has required examination of primary source material generated by widows such as letters, diaries, estate records and account books from institutions such as the British Library and private libraries such as that at Chatsworth. The second aim of this thesis is to examine more recent attitudes towards seventeenth century noble widows, encompassing the writings of nineteenth century historians and contemporary authors. The subject of this study is an under researched area and the thesis highlights the importance of the only part of a noblewoman's life that was lived as an independent individual. By scrutinising the secondary source material, challenging and criticizing general arguments proposed by other writers, debate upon the subject should be increased and new ideas expressed. Despite the social, legal, economic and political changes which took place throughout the seventeenth century, noble widows remained influential figures within the contexts of family, household and society as they exploited legal loopholes or accepted conventions in order to further their individual aims. This study advances the understanding of women's history by focussing on a neglected aspect of the subject, provides a new viewpoint for regional history and stimulates ideas for further academic debate.

This thesis comprises an organisational history of the War Widow' Guild Australia WA Inc., and an essay about the research and writing process I undertook to construct such a history. The history outlines the development, struggles and achievements of the War Widows’ Guild in Western Australia from 1946 to 1975. While many were celebrating the end of the war in 1945, thousands of war widows faced an uncertain future without their husbands. Although Prime Minister John Curtin addressed the issue of war widows' pensions as part of his Post War Reconstruction initiatives, the pension was well below the basic wage. Many war widows, especially those with small children to support, now lived in near poverty. It was under these circumstances, that Mrs Jessie Mary Vasey, the widow of Major-General George Alan Vasey, established the War Widows' Craft Guild, first in Victoria in November 1945, and then in other states. In Western Australia, the Guild held its first meeting on 29 November 1946. During the early years, members undertook training in weaving and various crafts to supplement their meagre pensions. The Guild also opened tearooms on the Esplanade in Perth, as a form of income and as a central meeting place. For many war widows it was in meeting together that they found support from others who understood their own experiences of grief and loss. At a state and national level, the Guild became a powerful lobby group on behalf of all war widows influencing the government on issues such as accrued recreation leave, pensions, educational benefits and health care. Many of the pensions and benefits war widows receive today are largely due to the work of the early members of this organisation. These women fought for public recognition and expression of their loss. They fought to have war widows' pensions seen as compensation for their husband's lives rather a government handout. They persevered when the organisation faced hurdles, and fought for their rights at a time when men had the louder voices and determined the rules. The essay outlines the research and writing journey that has produced the history. It outlines the wide-ranging research I undertook for each narrative thread. This includes the writing of organisational histories; experiential research in the form of a trip to Gallipoli; archival sources such as newsletters, minutes, correspondence and photographs; contextual history such as war literature, Western Australian history and post-war history; and oral history. I describe some of the difficulties I encountered when searching for particular kinds of information. I also discuss some of the decisions underpinning the selection and shaping of information, particularly in relation to the war widows' stories and embedding an historical context, and some of the tensions at play in that process.

Widows as individuals and as a social group held fundamental importance to both the family and civic life of early modern Castile. Archival sources indicate that widows' influence throughout all levels of Castilian society was magnified by their relative degree of legal autonomy, combined with a tacit acceptance of women's activities in many areas of familial and municipal life. The use of documents more closely reflecting women's daily activities allows for contextualization of the complex impact of moral and legal rhetoric on the social construction of widowhood, providing concrete examples of widows' practical and often highly tactical employment, evasion, and/or manipulation of patriarchal and moral norms. The experience of widowhood both forces a re-examination of gender boundaries by questioning current theories of female enclosure and demands a re-evaluation of gendered patterns in expressions of patronage and parentage. Marital status and social class become more important that the gendered moral and legal strictures of an apparently patriarchal society in terms of early modern women's ability to take part in a wide range of activities normally not considered possible for their sex. Toledo's widows challenge public/private spheres models by giving evidence of the public nature of private lives and the private ends of public acts. Examining widows' lives provides insight into the complex mechanisms lying behind the formulation of gender boundaries in the early modern world and the pragmatic politics of everyday life at the nexus of family and community.

This thesis employs critical discourse analysis (Fairclough, 1995) to unpick the discourses surrounding British widows of men who died as a result of the First World War. The war widows’ pension scheme, as implemented under the Royal Warrant of 1916, was the first (financially) non-contributory pension, and the first specifically directed towards women in Britain. Implemented against a backdrop of the first mass, industrialised war of the modern era, the discourses and ideologies underpinning it are firmly rooted in those of the previous century. At a time when the State was intervening in the life of its citizens in more extensive way than at any previous time, it also sought to distance itself from these citizens through the use of an impersonal style of communication. This was used to present war widows’ pension legislation that was framed around discourses of morality and nationalism that masks underlying parsimony and patriarchy. This thesis draws on a wide range of resources such as charitable records, media sources and Hansard reports, concentrating on a selection of 200 individual case files relating to claims for a war widow’s pension, held in the National Archive, Kew. Two case files are analysed in detail using discourse-historical analysis (Wodak, 2001) as a framework for a linguistic analysis. The two case files chosen represent widows whose experiences are typical of those found in the corpus. One widow is representative of the sizeable group of women who had their pensions stopped because of ‘improper’ behaviour, the correspondence in her file revealing how discourses of morality, social welfare and national identity are employed interdiscursively to deny her State funds. The second case study is more diachronic, showing how one widow, in common with thousands of others, was denied a pension on grounds on ineligibility. She employs discourses of social welfare and nationalism to support her claim over a period of nearly 40 years. Over the course of the 20th century, the relationship between the State and the public altered, and this case file offers an opportunity to explore this in some detail.

This thesis explores the extent to which elite women of the eighteenth century commissioned architectural works and the extent to which the type and scale of their projects was dictated by their marital status. Traditionally, architectural historians have advocated that eighteenth-century architecture was purely the pursuit of men. Women, of course, were not absent during this period, but their involvement with architecture has been largely obscured and largely overlooked. This doctoral research has redressed this oversight through the scrutinising of known sources and the unearthing of new archival material. This thesis begins with an exploration of the legal and financial statuses of elite women, as encapsulated by the eighteenth-century marriage settlement. This encompasses brides’ portions or dowries, wives’ annuities or ‘pin-money’, widows’ dower or jointure, and provisions made for daughters and younger children. Following this, the thesis is divided into three main sections which each look at the ways in which women, depending upon their marital status, could engage in architecture. The first of these sections discusses unmarried women, where the patronage of the following patroness is examined: Anne Robinson; Lady Isabella Finch; Lady Elizabeth Hastings; Sophia Baddeley; George Anne Bellamy and Teresa Cornelys. The second section explores the patronage of married women, namely Jemima Yorke, Marchioness Grey; Amabel Hume-Campbell, Lady Polwarth; Mary Robinson, Baroness Grantham; Sarah Churchill, Duchess of Marlborough; Frances Boscawen; Elizabeth Herbert, Countess of Pembroke and Montgomery; Henrietta Knight, Baroness Luxborough and Lady Sarah Bunbury. The third and final section discusses the architectural patronage of widowed women, including Susanna Montgomery, Countess of Eglinton; Georgianna Spencer, Countess Spencer; Elizabeth Somerset, Duchess of Beaufort; Elizabeth Home, Countess of Home; Elizabeth Montagu; Mary Hervey, Lady Hervey; Henrietta Fermor, Countess of Pomfret; the Hon. Charlotte Digby; the Hon. Charlotte Boyle Walsingham; the Hon. Agneta Yorke and Albinia Brodrick, Viscountess Midleton. Collectively, all three sections advocate that elite women were at the heart of the architectural patronage system and exerted more influence and agency over architecture than has previously been recognised by architectural historians.

This essay is about women in ancient Egypt and their relation to aging and why they are rarely depicted other than beautiful and young, when it was a possibility for men to be depicted old in ancient Egypt. Looking at the examples in existence of depictions of aging in women, following questions will be discussed. How is a woman with signs of aging depicted and what does these characteristics convey to the viewer? By looking at tomb paintings and statues showing signs of age, these questions will be discussed and put in context in hope of gaining a better understanding of how female age was perceived in ancient Egypt. The main conclusion drawn from this study is that signs of aging in ancient Egypt had a pronounced symbolic value. In addition to this, there is no direct answer why the signs of aging on women were depicted as they were, but there are some speculations why a woman is portrayed older and why she is not.

Recent accounts of the history of Christian theology tend to neglect material concerning widows in antiquity and their contribution to Christian discipleship. In this dissertation I would like to offer a corrective along the lines of studying the contribution of widows in Jewish and Christian antiquity to the Catholic tradition. In particular, I contend that the Jewish roots of the widows’ contribution to Christian theology is also overlooked. The idea of the widow as an “altar of God,” which emerges in early Church literature, requires an understanding of the history of widows and the altar in Jewish and Christian antiquity.

What can be gleaned from mentions of widows, especially the enrolled widows, in the early Church? Firstly, enrolled widows in the early Church had historical precedents in the Old Testament that are sometimes overlooked by scholars, particularly in the omission of the Old Testament widow Judith. Secondly, the altar in Jewish and early Christian antiquity is significant; the altar has many functions and nuances of meaning, which are essential to understand the motif of the widow as the altar of God. Thirdly, these widows in the early Church offer a challenging Christian ethos, which derives from their good works and from a rootedness in ascetic practices that comprise a whole way of life for Christian discipleship.

By and large, extant material on the order of widows dwindles after the fourth century A.D. The history of widows in Jewish and Christian antiquity can inform recent endeavors in the Church to revitalize the ancient vocation of widowhood, and that of belonging to an order of widows. This dissertation proposes to trace the trajectory of the contribution of widows in antiquity to Catholic theology. Moreover, by exploring what the early Church meant when it referred to the widow as the “altar of God,” especially in light of the altar’s many functions, I hope to shed light on an ancient and little studied practice in the Church. I will then show how this study of ancient Christian widows can inform two recent endeavors in the United States to renew the order of widows.

In an appendix section, three notable arias have been transcribed for two clarinets, voice, and piano. A further evaluation of Classical period opera orchestration will aid modern performers and musicologists in their understanding of what clarinets and clarinetists were able and expected to do.

This thesis on the Rise of the French Organ Symphony refers especially to the relevant works of Alexandre Guilmant and Charles-Marie Widor. It commences with a survey of the historical background, dealing with the development of French organ music from the 16th to 19th Century and the development of organ building in France from the 17th to 19th Century. It then proceeds to descriptions of the organs of St Clotilde, La Trinité and St Sulpice Churches in Paris, which are followed by biographical profiles of Cesar Franck, Alexandre Guilmant and Charles-Marie Widor, respectively. The major part of the thesis is devoted to a detailed analysis of the organ sonatas of Guilmant and the organ symphonies of Widor, which are discussed from the point of their cyclic outline and aspects of form and of style. The final chapter summarises the major findings of the analytical research and evaluates by comparative method, the merits and achievements of the two composers. In addition, Appendices are attached, providing specifications of various French organs and pictorial material relevant to the thesis. A separate cassette tape features characteristic sounds of Cavailie-Coll organs.

Syftet med uppsatsen ”Medmänsklighet och Gudomligt Beskydd – en receptionsestetisk studie av Maria (Återkomsten) och Skyddsmantelmadonnan” är att ur ett receptionsestetiskt perspektiv närma sig skulpturerna Maria (Återkomsten) av Anders Widoff och Skyddsmantelmadonnan av Lena Lervik. Skulpturerna finns i och i anslutning till Uppsala respektive Lunds domkyrka. Genom receptionsestetikens metod där man tittar på ett konstverks interna faktorer som rör verkets inre organisation samt externa faktorer såsom platsen där konstverken är placerade, andra konstverk som relaterar till verket, en myt eller berättelse som är viktig för förståelsen av konstverken etcetera, rör sig uppsatsen fram mot en diskussion kring vem som är verkens implicite betraktare, dvs. ideala betraktare. Uppsatsen ämnar även diskutera hur jungfru Maria gestaltas i de berörda skulpturerna: vilken bild konstverken ger av Maria. Metoden för att diskutera vem som är verkens implicite betraktare och hur betraktaren aktiverar konstverken i relation till platserna är besök på de platser där konstverken finns för att i denna miljö möta verken och läsning av relevant litteratur. Slutsatsen är att skulpturerna är medvetet placerade i anslutning till kyrkorum och att platserna utgör en viktig dialog med konstverken. Skulpturerna ger väldigt olika bilder av jungfru Maria: Maria (Återkomsten) gestaltar Marias mänskliga sida och Skyddsmantelmadonnan är mer av en gudinnegestalt, en Moder Jord och urmoder som beskyddar mänskligheten. Verkens implicite betraktare är någon som vistas på platsen och möter verken med en öppenhet; verken har båda en öppenhet i framförallt ansiktsuttryck som öppnar för olika tolkningar. Den implicite betraktaren – i meningen den ideala betraktaren – är en människa med en öppenhet för en andlig dimension men är inte nödvändigtvis troende. Betraktaren behöver inte ha kunskap om vem jungfru Maria är, verkens tillkomsthistoria, verk som kan tänkas relatera till skulpturerna etcetera men det kan fördjupa upplevelsen.
The purpose of the essay "Humanity and Heavenly Protection – a Study of Mary (The Return) and the Protective Cloak Madonna Based on the Theory and Method of Reception Aesthetics" is to approach the sculptures Mary (The Return) by the artist Anders Widoff, and The Protective Cloak Madonna by the artist Lena Lervik. The sculptures are placed inside Uppsala Cathedral and outside Lund Cathedral respectively, and the study is based on the theory and method of reception aesthetics, where one looks at an artwork's internal factors that relate to the work's internal organization, as well as external factors, such as the situation of the work, relating works, or myths or stories that are important to understanding the work. Through this theory, a discussion about the implicit (ideal) beholder of the works takes place. Furthermore, the essay aspires to discuss the representation of Virgin Mary in the sculptures: what images of her the artworks present. The discussion of the implicit beholder, as well as the question of how locations affect the viewer’s activation of the works, was based on visits to the sites, as well as the study of literature on the artworks and the theory used.  The conclusion is that the sculptures are intentionally placed in the vicinity of cathedrals, and that the sites constitute an important dialogue with the artworks. The sculptures present very different images of the Virgin Mary: Mary (The Return) embodies Mary's human side, while the Protective Cloak Madonna is more of a Goddess figure, a Mother Earth and ancestor who protects humanity. The implicit beholder of the works is someone who visits the sites and encounters the works with an open mind; the sculptures have openness to them, especially in the facial expressions that invite different interpretations. The implicit (ideal) beholder is a person with an open mind to a spiritual dimension, but is not necessarily a Christian. The viewer does not need to know who Virgin Mary is, nor the history of the artworks or relating works, even though such knowledge might deepen the experience.

During the 1960s and 1970s an increased interest in Native Americans can be seen in Sweden, e.g. through the establishment of organizations such as the Indian Club of Sweden. The aim of this thesis is to study the portrayal of Native Americans and its role through Albin Widén, a Swedish author, ethnologist and member of the Indian Club, and his non-fictional works on the Swedish migration to America, Swedish-America and Swedish contacts with Native Americans. The study is divided into four parts. The first part looks at the portrayal of the Native Americans in Widén’s writings, in comparison with Euro-Americans’ and Europeans’ traditional stereotypic images of a good and a bad Indian. The second part examines how Widén represents the contacts between Swedes in America and the Native Americans. The purpose of the third part of the analysis is to investigate Widén’s interest in Native Americans. Finally, the thesis focuses on the possible role of the portrayals of Indians as a counterpart in the creation and upholding of a Swedish identity.

張天慧.
"2005年6月".
論文(哲學碩士)--香港中文大學, 2005.
參考文獻(leaves 214-228).
"2005 nian 6 yue".
Abstracts in Chinese and English.
Zhang Tianhui.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2005.
Can kao wen xian (leaves 214-228).
摘要 --- p.i
Abstract --- p.ii-iii
緒論 --- p.1-4
Chapter 第一章 --- 研究評述´ؤ´ؤ回顧秦漢魏晉寡婦的相關研究 --- p.5-14
Chapter 第二章 --- 釋「寡」´ؤ´ؤ文獻及出土材料所見的「寡婦」 --- p.15-23
Chapter 第三章 --- 秦漢魏晉時期的寡婦 --- p.24-29
Chapter 第四章 --- 法律制度提供的生活保障 --- p.30-61
Chapter 第一節 --- 法律保障
Chapter 第二節 --- 法令獎勵
Chapter 第五章 --- 人文環境提供的選擇空間 --- p.62-91
Chapter 第一節 --- 「孝」的提倡
Chapter 第二節 --- 社會經濟條件配合
結論 --- p.92-97
附錄及圖片 --- p.98-213
附表一：秦漢魏晉寡婦列表
附表二：兩漢「賜女子百戶牛酒」詔令列表
附表三：嘉禾四年、五年長沙郡臨湘侯國（縣）「大女」統計表
附表四：長沙走馬樓三國吳簡女戶統計表
附表五：「事母至孝」列表
圖一：四川新都縣《採桑圖》
圖二：山東滕州市龍陽店《狩獵紡織圖》
圖三：徐州銅山泉《紡織圖》
圖四：甘肅嘉峪關新城墓《播種圖》
圖五：山東黃家嶺《鋤地圖》
圖六：四川成都西郊羊子山《狩獵收穫圖》
圖七：江蘇泗洪重崗《婦女加工糧食圖》
圖八：四川新都縣《釀酒圖》
參考書目 --- p.214-228

It is ironic that while the nineteenth-century middle class was so concerned with respectability and security, their lives were fraught with uncertainty and change. For the majority of middle-class Victorians, the delicate balance between inadequate incomes and the cost of living precluded any significant investment for the future. The shift in wealth away from land toward earned income meant that family finances were much more precarious than in the past. If the breadwinner died, so did the family's income. The historical view of widows has been narrowly skewed by a focus on the relatively small number of wealthy upper middle-class families; the average middle-class income, including the professional 'middle' group and the lower middle-class composed of clerks and small shopkeepers, was more modest by far than is often assumed. When a modest income was combined with the high costs of living demanded by middle-class status, the majority of middle-class widows were left with inadequate inheritances By the 1880s, significant changes had begun to help widows, but for most of the nineteenth century finances were a serious problem, the family and kin network was unreliable and often selfish, community support through charity was inadequate and self-serving, and there was no official governmental policy toward widows and orphans. The ones who were able to construct multiple strategies, who were able to find piecemeal jobs and combine this with appeals to family and charities, were the women who managed to survive. Perhaps the image we have of middle-class domesticity was something that was constantly aspired to, achieved only with unremitting struggle, and retained precariously
acase@tulane.edu

The genocide of April 1994 left the Rwandan society completely ruined and the survivors totally disoriented with numerous problems ranging from material deprivation to bodily and psychological injuries. As in other conflicts, especially in Africa, women and children were the most affected by the Rwandan genocide; consequently Rwanda has a sizeable number of widows and orphans. After the genocide, Rwanda witnessed an influx of many non-governmental organizations, which came with the aim to help the Rwandans in general, and genocide survivors in particular, as part of a program to put the Rwandan society back on its feet. Rwanda claims to be overwhelmingly a Christian nation, which theoretically gives the Christian community in Rwanda a prominent hand in all efforts of rebuilding the Rwandan society. This work therefore, is a Case Study, which seeks to investigate the role of Christian Non-Governmental Organizations (NGOs) in responding to the needs of genocide widows residing in Kigali-Ville province-Rwanda. The study thus aims to assess efforts of the above-cited Christian NGOs and highlights their success and shortcomings in the light of a Christian model of understanding and responding to human needs. The investigation also surveys the background to the genocide. It focuses on the interpretation of the history of the people of Rwanda, the role impact of the colonial rule and Christian missionaries, and the role of the civil war of early 1990s. The study also investigates the plight of genocide widows from fives angles: economic loss, personal and social relationships, bodily injuries, psychological damage and spiritual welfare. The assessment was carried out through the analysis of the data collected mainly from selected Christian NGOs, genocide widows, churches, and written materials. The paradigm used to critically analyze the response of Christian NGOs has stemmed out of a body of literature that focuses on Christian response to human need, with particular emphasis on the distinctiveness of the Rwandan context. The findings, conclusion, recommendations of this study are of cardinal significance not only to Christian NGOs operating in Kigali-Ville province but also to other groups involved in the ministry to the needy in other parts of Rwanda and beyond her boundaries.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

Bibliography: leaves105-117
Summaries followed the Bibliography
The study investigates the abuse of husbands’ property by widows in the two selected isiZulu novels Ifa ngukufa and Ifa lenkululeko, which is found to have a huge impact on children and family members. The study presents the causes of the abuse of husbands’ property, the course of action of abusing husbands’ property and the consequences thereof. The content analytical approach has been used to analyse the two novels. The analysis reveals that some of the causes of the abuse of husbands’ property by widows are the widows’ carelessness, weakness, lack of respect, stress and laziness. In both literary texts, widows abuse their husbands’ property with their new lovers. As persons living in modern times, they do not respect the African cultural practices. They refuse to wear mourning clothes for their late husbands, as required by the African culture. Instead, they find new lovers within a few days of their husbands’ death, and invite them to stay in their husbands’ houses. The study highlights how easily some people, including widows, can be influenced by other peoples’ cultures. They do not respect their parents, children and the in-laws; and do not pay attention to the wellbeing of their children. When the money is depleted, the new lovers go back to their families. The study further reveals that, after the departure of the new lovers, the widows realise that they (new lovers) were not in love with them, but were after their properties. The presence of the new lovers in the widows’ lives has a negative effect on family members. Consequently, the relationship between the widows and the in-laws, parents and children suffers. The investigation is concluded by presenting recommendations that will help widows to avoid tricksters from robbing them of their property. The study is of great value to children who become the victims of circumstance.
Ucwaningo luphenya ngokuhlukunyezwa kwempahla yabayeni ngabafelokazi kumanoveli amabili akhethiwe esiZulu ethi Ifa ngukufa nethi Ifa lenkululeko, okutholakala ukuthi kunomthelela omkhulu ezinganeni nakumalungu omndeni. Ucwaningo luveza izimbangela zokuhlukunyezwa kwempahla yabayeni, isenzo sokwenza kabi impahla yabayeni nemiphumela yakhona. Indlela yokuhlaziya okuqukethwe isetshenziselwe ukuhlaziya lamanoveli amabili. Ukuhlaziywa kuveza ukuthi ezinye zezimbangela zokuhlukunyezwa kwempahla yabayeni ngabafelokazi ukunganaki kwabafelokazi, ubuthakathaka, ukungabi nenhlonipho, ingcindezi nobuvila. Kuyo yomibili imibhalo ebhaliwe, abafelokazi bahlukumeza impahla yabayeni babo namashende abo amasha. Njengabantu abaphila ezikhathini zanamuhla, abayihloniphi imikhuba yamasiko ase-Afrika. Bayenqaba ukugqoka izingubo zokuzila zabayeni babo abangasekho, njengoba kudingeka ngokwesiko lase-Afrika. Esikhundleni salokho, bathola amashende amasha ezinsukwini ezimbalwa ngemuva nje kokushona kwabayeni babo, futhi bagcine behlala nabo ezindlini zabayeni babo. Ucwaningo luqhakambisa ukuthi kulula kanjani ukuthi abanye abantu, kufaka phakathi nabafelokazi, bathonywe ngamasiko abanye abantu. Abahloniphi abazali babo, izingane kanye nabasemzini lapho bendele khona; futhi abanaki ngisho nenhlalakahle yezingane zabo. Lapho imali isiphelile, amashende abo amasha abuyela emindenini yabo. Ucwaningo luqhubeka ngokuveza ukuthi, ngemuva kokuhamba kwamashende abo amasha, abafelokazi bayabona ukuthi wona (amashende amasha) abengabathandi, kepha babelandela impahla yabo. Ukuba khona kwamashende amasha ezimpilweni zabafelokazi kunomthelela omubi kumalungu omndeni. Ngenxa yalokho, ubudlelwano phakathi kwabafelokazi nabasemzini, abazali nezingane buyaphazamiseka. Uphenyo luphethwa ngokwethula izincomo ezizosiza abafelokazi ukuthi bagweme abakhohlisi ekubaphuceni impahla yabo. Ucwaningo lubaluleke kakhulu ezinganeni eziba yizisulu zalezi zezimo.
Phuputso e batlisisa tshebediso e mpe ya thepa ya banna ke bahlolohadi dibukeng tse pedi tsa dipale tse kgethilweng tsa Sezulu Ifa ngukufa le Ifa lenkululeko, e eleng taba e fumanwang e na le tshusumetso e kgolo ho bana le ditho tsa malapa. Phuputso e hlahisa disosa tsa tshebediso e mpe ya thepa ya banna, mokgwa wa ho sebedisa ka tsela e mpe thepa ya banna le ditlamorao tsa teng. Mokgwa wa katamelo ya manollo ya dikateng o sebedisitswe ho manolla dipale tse pedi. Manollo e senola hore tse ding tsa disosa tsa tshebediso e mpe ya thepa ya banna ke bahlolohadi ke ho se tsotelle, bofokodi, ho hloka tlhompho, kgatello ya maikutlo le botswa. Ditemaneng tsa bongodi ka bobedi, bahlolohadi ba hlekefetsa thepa ya banna ba bona le baratuwa ba bona ba batjha. Jwalo ka batho ba phelang mehleng ya kajeno, ha ba hlomphe ditlwaelo tsa setso sa Maafrika. Ba hana ho apara diaparo tsa bofifi bakeng sa banna ba bona ba seng ba hlokahetse, jwalo ka ha moetlo wa Maafrika o hloka hore ho be jwalo. Ho ena le moo, ba fumana baratuwa ba batjha matsatsi a mmalwa kamora lefu la banna ba bona, ebe ba ba memela ho dula ka matlung a banna ba bona. Phuputso e bontsha hore na batho ba bang, ho kenyeletswa le bahlolohadi, ba ka susumetswa habonolo jwang ke ditso tsa batho ba bang. Ha ba hlomphe batswadi ba bona, bana le ba bohading; mme ha ba tsotelle boiketlo ba bana ba bona. Ha tjhelete e fedile, baratuwa ba batjha ba kgutlela malapeng a bona. Phuputso e tswela pele ho senola hore, kamora hore baratuwa ba batjha ba tsamaye, bahlolohadi ba hlokomela hore (baratuwa ba batjha) ba ne ba sa ba rate, empa ba ne ba le kamora thepa ya bona. Boteng ba baratuwa ba batjha bophelong ba bahlolohadi bo na le phello e mpe ho ditho tsa lelapa. Ka hona, kamano dipakeng tsa bahlolohadi le ba bohading, batswadi le bana e ya senyeha. Phuputso e phethelwa ka ho hlahisa dikgothaletso tse tla thusa bahlolohadi ho qoba hore baqhekelli ba ba utswetse thepa ya bona. Phuputso ena e bohlokwa haholo ho bana ba fetohang diphofu tsa maemo a tjena.
African Languages
M.A. (African Languages)

碩士
國立台北護理學院
護理研究所
93
The purpose of this study is to gather the experiences from widows in looking after their spouse in long term or terminal sickness. The collection of information is through the oral history from the individual case studies. The subjects are three elderly widows. The principle is based on sampling on purpose, with repeated visits to the subjects to extract information from their personal history. The selection of the subjects is based on the following criteria. The subjects are widows of 65 years old or above, clearly conscious, able to speak clearly, and willing to participate in this research study. Further analysis is conducted based on such collection information. The following are the results of this research. The motive of the caregivers initiates from love and the sense of responsibility. The intention throughout the care-giving period influences the interaction with the spouse and affects the quality of care. The workload of such care-giving adversely influences the health of the caregivers during and after the care-giving period. The caregivers readily experience the death awareness induced from their dying spouse. This awareness is helpful to the adjustment of living in the senior years. Regarding grief adjustment of the surviving spouse, compared with accidental death, the caregivers can more readily adjust to the loss of their spouse as this is within expectation. The best supporting resource for the surviving widows is their families. But they can cause damages too. The most common responses to bereavement of the surviving widows are grieving and loneliness. Some of the best ways helpful to the adjustment of single senior life are through learning , devotion to voluntary services and participation in activities. Based on the results of this research, we propose the following suggestions. While looking after the patients of long-term or terminal sickness, the clinical nurses should pay close attention to the psychological conditions and physical needs of the elderly wife- caregiver. In addition, it also could be a useful reference for gerontological nursing care in the future.

Indiana University-Purdue University Indianapolis (IUPUI)
Dance appears often in Anglophone Caribbean literature, usually when a character chooses to celebrate and emphasize her/his freedom from the physical, emotional, and societal constraints that normally keep the body in check. This study examines how a character's political consciousness often emerges in chorus with aesthetic bodily movement and analyzes the symbolic force and political significance of Caribbean dance--both celebratory (as in Carnival) and defensive (as in warrior dances). Furthermore, this study observes how the weight of Western views on dance influences Caribbean transmutations and translations of cultural behavior, ritual acts, and spontaneous movement. The novels studied include Samuel Selvon's "The Lonely Londoners" (1956), Earl Lovelace's "The Dragon Can't Dance" (1979), Paule Marshall's "Praisesong for the Widow" (1983), and Marie-Elena John's "Unburnable" (2006).