Dissertations / Theses on the topic 'Women and religion – Swaziland'

This thesis explores women and theatre for development in Swaziland. It focuses on how theatre for development is used as a tool in the development of women. Firstly, I examine the key concepts used throughout the thesis and I pay special attention to Theatre for Development. In the second chapter, I give an account of the country's history and pay special attention to the social status of women. In chapter 3, I examine the various forms of performance found in Swaziland and how they impact on the development of Swazi women. In the fourth chapter, I consider the evolution of literary practice in Swaziland and discuss two play-texts in English by H.I.E Dhlomo, a key literary figure and pioneer playwright of modem black drama in South Africa. I explore A Witch in My Heart by Hilda Kuper, a white anthropologist who lived in Swaziland in the mid twentieth century, and lastly. The Paper Bride by Zodwa Motsa, a contemporary Swazi writer. Next, in chapter 5, 1 investigate the first phase of Theatre for Development in Swaziland where non-governmental organizations, the Swazi Government and independent individuals worked together using Theatre for Development in Swazi communities. I consider first the workshops initiated by the youth. In chapter 6, I give an account of workshops involving whole communities and the kudliwa inhloko ebandla, a workshop that involved men only. In all these workshops 1 examine how they impacted on the development of women. I then conclude with a discussion of the findings of the study and their implications for the development of women.

In Swaziland, cases of cervical cancer among Human Immunodeficiency Virus (HIV)-positive adolescent girls and young women (AGYW) are increasing, but there is low uptake of cervical cancer screening. This study was conducted using the systems thinking theory to explore the relationships between the uptake of cervical cancer screening among HIV-positive AGYW in Swaziland and the availability of trained health providers, cervical screening services, and the provision of referrals for cervical screening. The study also investigated any differences in uptake of cervical screening based on age group. For this quantitative cross-sectional study, secondary HIV program data that were collected routinely between January 2016 and March 2018 were accessed. Data were described with univariate analysis while relationships were tested using bivariate analysis and logistic regression. Most facilities (97%) had staff who had been trained; facilities with greater numbers of trained staff were more likely to have a higher uptake (OR: 30.3, p = 0.000). Facilities with cervical screening services were also more likely to have a higher uptake (x2 = 16.94, p = 0.000), and facilities with all the core components for screening had the highest uptake (p = 0.002). AGYW who had a positive screen were referred equally but the referral rate was low (20.45%). There was no difference in uptake by age group. The results of the study can increase knowledge of the institutional factors that contribute to the low uptake of cervical cancer screening among HIV-positive AGYW and has implications for social change by informing interventions for improving cervical cancer screening uptake in HIV-positive AGYW in similar settings, ultimately reducing the high costs, morbidity, and mortality related to cervical cancer in this population.

Tensions between the individual rights and freedoms found in constitutional bills of rights and the traditionally prescribed social roles and positions articulated in African customary law systems have often been characterised as tensions between communitarian and liberal philosophies. In particular, the notion of gender equality, which is often a feature of the protections offered by constitutional bills of rights, is seen to be in direct opposition to the overtly patriarchal character of many African customs and traditions. This thesis looks specifically at polygamy, long and widely considered in the West to be an oppressive practice premised on the assumed inferiority of women. The analysis considers the implications of polygamy in a particular cultural context, that of the Kingdom of Swaziland, where the newly instituted constitution is often seen to be incompatible with many aspects of Swazi customary law. Here, the tension between the constitutional commitment to gender equality and the persistence of polygamy as a seemingly discriminatory cultural practice forms a lens through which to view the debate as a whole. The theoretical analysis is supplemented by empirical research sourced from local media archives and in-depth interviews conducted with twelve Swazi women, both unmarried and married in polygamous relationships. Communitarian and liberal approaches to resolving this tension are compared, contrasted and finally critiqued from a feminist standpoint. The feminist critique of both communitarianism and liberalism implies that neither ideology promises much for women and affirms the relatively recent feminist suggestion that the key to resolving tensions between constitutional and customary law in general, and to uplifting the social/legal status of women in particular lies in the enhancement of women’s democratic participation and the improvement of women’s decision-making powers.

Conclusions: ART initiation is very important for HIV positive women both for their own health and for prevention HIV transmission to their children. This study found that ART initiation among eligible pregnant women in Swaziland was statistically associated with the presence of partner support and favourable perceptions of benefits of ART after multiple logistic regression analysis. Stronger counselling and education for pregnant women and male involvement strategies need to be implemented as momentum gathers towards elimination of paediatric HIV by 2015.
Dissertation (MSc)--University of Pretoria, 2014.
Epidemiology
MSc
Unrestricted

Women in leadership have had a difficult time rising into positions of leadership in the church. Qualified women in the local church are not realizing their dreams and or achieving their goals because of barriers which include sexism in the church and society, cultural differences and the inner struggles through various expected roles within their family structure. Women in the local church need proper nurturing, guidance and or support in the articulation or the manifestation of their ministerial visions and goals. There is very little data available regarding women in leadership. Research suggests that even though women make up the majority of membership in the church, women are disproportionately represented in the leadership of the church. Research further suggests that even though Americans are comfortable with women as leaders, relatively small numbers of women make it to top leadership positions relative to their male counterparts. The conceptual framework integrated ideas from theological, biblical and theoretical perspectives. The theological perspective focused on several theologians within the categories of the theology of liberation, feminist theology, Black feminist theology and womanist theology. The biblical perspective was explored through the arguments about women in leadership from the egalitarian and complementarian viewpoints. The biblical perspective further discussed women in leadership within the arguments about women in leadership from the egalitarian and complementarian viewpoints. The biblical perspective further discussed women in leadership within the biblical context. Finally, the theoretical perspective investigated the theory of subordination as it relates to women in leadership. The theory of subordination was explored in three sections: (a) the biblical theory of subordination, (b) the cultural theory of subordination and (c) the pastoral domination theory of subordination. The purpose of this project is to encourage and inspire women who have the potential to be leaders by assisting them to develop leadership skills, enabling them to step forward as true leaders in the church using a "Wo-Mentoring" approach. The research project was conducted at Saint John C.M.E. Church in Monticello, Georgia. Women in this congregation were involved in a program that will help them envision their goals, identify the barriers that preclude them from reaching their goals, and help them utilize the voices of other women to give encouragement as future leaders. This program enabled these women to develop skills to process their issues, understand themselves, and visualize goals assisting them in creating a workable road map toward these goals. The intended results are changes from within - transformation. The women should be different in their approach to leadership in various ministries. In the project, the women participated in leadership sessions including bible study, developing vision, mission and goal statements, and communication skills. As a result, the women who participated in the sessions were inspired to equip themselves using the resources provided. The researcher evaluated the effectiveness of the project by utilizing a combination of qualitative and quantitative methods. This project utilized Stacy Floyd-Thomas' qualitative method of 'historiography' to understand the other women's voices used to undergird the project. The quantitative method explored statistical data conducted in pre/post surveys as it relates to the program participants. Additionally, the researcher used qualitative methods to dialogue with the women participants. The results of the project suggest that the women who participated in the project had a better understanding of leadership; and felt that they would use their skills in the near future. It was concluded that many of the participants experienced transformation. We will be better equipped for future leadership opportunities when we understand the many obstacles women face such as sexism in the church, cultural differences and inner struggles through various expected roles.

Concern regarding the decline in the knowledge and use of indigenous green vegetables exists in many southern African regions including Swaziland. Reasons for this are, amongst others, attributed to a lack of inter-generational knowledge transfer, the influence of westernisation and changing food values and attitudes, as people nowadays regard indigenous green leafy vegetables as a low status food. It is imperative that knowledge of these foods be documented before it is lost to future generation. Indigenous green leafy vegetables have long been considered healthier options than the many recently introduced western-orientated foods, which are closely linked to chronic lifestyle diseases. The aim of this study was to determine, describe and compare the knowledge of indigenous green leafy vegetables among two generations of rural Swazi women from the Eluyengweni community, and how it manifests in their food practices. Studies on indigenous green leafy vegetables in Swaziland are limited. This study will fill the knowledge gap in this field. The human ecological perspective was adopted as theoretical perspective and an explorative mixed method approach was followed. Qualitative data was collected through focus group discussions with younger (25-45 years) and older (over 45 years) women. Face-to-face structured interviews provided quantitative data on the knowledge the women had of indigenous green leafy vegetables, including their procurement, preparation, preservation and consumption patterns. The convenience sample comprised 102 respondents. Observation was done concurrently during both phases of data collection and photographs accompanied comprehensive field notes. It transpired that the availability of indigenous green leafy vegetables had declined in the community and those that were available were not easily accessible as they were located on the outskirts of the community. In spite of changes in the physical and natural environment, some indigenous green leafy vegetable species are still available in summer. It is clear that the older women, in comparison to their younger counterparts, had more knowledge of indigenous green leafy vegetables in terms of identifying them, where they are found and how they are used. Familiar and available indigenous green leafy vegetables such as imbuya (Amaranthus), chuchuza (Bidens pilosa) were preferred, and consumed fairly regularly. Although indigenous green leafy vegetables were still part of the food practices in this community, their consumption among the younger generation had declined. However, due to factors related to modernisation, economic influences and technological advancement the majority of both the younger and older participants seem to have become dependent on, and often include, western-orientated food in their food consumption patterns. Based on the results, recommendations are made to capture and preserve the knowledge of indigenous green leafy vegetables in this community and to revive interest in these vegetables and promote their consumption.
Daar is 'n besorgdheid oor die afname in kennis in die gebruik van inheemse groen blaargroentes in baie streke in Suider Afrika, insluitend Swaziland. Redes wat hiervoor aangevoer word, is onder andere, die gebrekkige oordrag van kennis van een geslag na die volgende, die invloed van verwestering asook 'n verandering in waardes en houdings aangesien mense inheemse groen blaargroentes deesdae as 'n lae status voedsel beskou. Daarom is dit noodsaaklik dat kennis oor hierdie voedsel gedokumenteer word voordat dit verlore gaan vir die nageslag. Inheemse groen blaargroentes word gesonder geag in vergelyking met Westers-georienteerde voedsel, wat op hul beurt nou geassosieer word met kroniese lewenstyl siektes. Die doel van hierdie studie was om die kennis van inheemse groen blaargroentes van twee geslagte landelike Swazi vroue van die Eluyengweni gemeenskap te bepaal, beskryf en te vergelyk asook hoe dit manifesteer in hul voedselpraktyke. Studies oor inheemse groen blaargroentes in Swaziland is beperk en hierdie studie dra by om die leemte in kennis in hierdie studieveld te vul. Die menslike ekologiese perspektief is a teoretiese perspektief gebruik en 'n verkennende gemengde metodologie is as navorsingsbenadering gevolg. Kwalitatiewe data is deur middle van fokusgroep gesprekke met beide die jonger (25-45 jaar) en ouer (ouer as 45 jaar) vroue ingesamel. Met behulp van gestruktureerde individuele onderhoude is kwantitatiewe data oor die kennis van inheemse groen blaargroentes ingesamel wat die verkryging, voorbereiding, preservering en verbruikspatrone van hierdie groentes ingesluit het. 'n Geriefssteekproef van 102 respondente het aan die studie deelgeneem. Waarnemings is gedurende beide fases van die data insameling uitgevoer en fotos en volledige veldnotas is ingesluit. Dit is duidelik dat die beskikbaarheid van inheemse groen blaargroentes in hierdie gemeenskap afgeneem het, en dit wat beskikbaar was, was nie maklik toeganklik nie, omdat dit aan die buitewyke van die gemeenskap gelëe was. Ten spyte van die verandering in die fisiese en natuurlike omgewing is sommige inheemse groen blaargroentes steeds beskikbaar gedurende die somer. Dit is duidelik dat die ouer vroue, in vergelyking met die die jonger vroue oor meer kennis van inheemse groen blaargroentes beskik het met betrekking tot die identifisering, waar hulle groei en hoe om hulle te gebruik. Bekende en beskikbare inheemse groen blaargroentes soos gewone misbredie (Amaranthus) en knapsakkerwel (Bidens pilosa) was voorkeur groente en is redelik gereeld gebruik. Alhoewel inheemse groen blaargroentes steeds deel vorm van die voedselpraktyke in hierdie gemeenskap, het die gebruik daarvan deur die jonger geslag afgeneem. As gevolg van faktore soos modernisering, die ekonomie en tegnologiese vooruitgang het die meerderheid van beide die jonger en ouer geslag afhanklik geword van westers-georienteerde voedsel en dit dikwels in hulle eetpatrone ingesluit. Die resultate van hierdie studie het bygedra dat aanbevelings oor die vaslegging en bewaring van die kennis oor inheemse groen blaargroentes in hierdie gemeenskap gemaak kon word, asook om 'n oplewing in die belangstelling in die gebruik daarvan te bevorder.
Dissertation (MConsumer Science)--University of Pretoria, 2017.
Consumer Science
MConsumer Science
Unrestricted

Clothes are not only for body protection and covering, but they also have social and emotional aspects attached to them. For them to be appealing, they need to have a proper fit while remaining fashionable and aesthetically pleasing to the eye (Anderson, Brannon, Ulrich, Presley&Woronka, Grasso&Gray,2000; Yoo, 2003). Swaziland has a large population of plus-size women who are working in different departments and need to dress for the job on a daily basis. Their apparel sizing and fit preferences and problems are not known. This research investigates apparel sizing and fit preferences and problems of the plus-size Swazi working women. It concentrates specifically on the functional, aesthetic and economic fit preferences, as well as on determining size labelling preferences, knowledge and clothing styles preferences and problems. This was a descriptive study using a quantitative approach. Purposive sampling was used. This design was chosen as it focused on studying plus-size working women who were experiencing fit problems with the apparel they bought from local apparel retail shops. A survey using a questionnaire to collect data was done in exploring apparel sizing and fit problems and preferences of plus-size working women of Swaziland. A sample of plus-size Swazi working female teachers (n = 249) between the ages of 25 and 60 years who had indicated that they wore clothes of size 16 to 28+ or size 40 to 52+ participated in the study. A self-administered questionnaire was used to answer set objectives. The results of the study indicated that the plus-size Swazi working women preferred clothes that were functionally comfortable, fitted well and were made in comfortable fabric. They also indicated that they preferred clothes that were well sized, had a fit that was functional, sensually and emotionally pleasing in respect of style, the fabric used and comfort. The study also reflected that plus-size Swazi working women experienced sizing and fit problems in most of the apparel they bought from local retail outlets. A high number of the plus-size women consumers reported experiencing difficulty in finding clothes that were aesthetically pleasing. They could not find clothes that were fashionable in their size nor clothes that could satisfy their emotional and symbolic egos. A high number of respondents also indicated that they experienced a lot of fit problems on several areas of their bodies. The waist, hips, buttocks, abdomen and upper arms seemed to be the most problematic body areas respondents reported to be having fit problems. The lengths were also a challenge as most had problems with sleeve and pants length. Findings in this study also reflected that sizing in clothes was still a major problem for most of the plus-size consumers. Many of the respondents had problems understanding information on the size tags. The sizing systems were most probably confusing for the consumer as some came in varying numbers and letters. This study may contribute to a better understanding of sizing and fit preferences and problems experienced by the plussize Swazi working women with regard to work apparel. Consumers come in different shapes and sizes. The clothing producer has a task of ensuring that clothes are made to fit most of the prevailing figure types, rather than the common ideal figure.
Dissertation (MConsumer Science)--University of Pretoria, 2011.
Consumer Science
unrestricted

Purpose This study was undertaken, in response to a need of long standing, to raise the consciousness of the church regarding her need for more effective administration of the ministry. Simultaneously, the purpose is to identify and bring recognition to a ready source capable of addressing this need—black women in administration. Goal The desired goal is to provide a basis for affirming the gift of administration as an appropriate ministry for women and an essential ministry for the church and, utilizing the theology of administration, propose an adult education model of effective training for the ministry of administration. The Problem This study addresses the problem of ineffective administration which I argue is directly related to the life, vitality and growth of the church and the involvement of members of the church. The church has not validated the ministry of administration though the need is evidenced by ineffective administrative operations of many church leaders. The gift of administration has been underutilized as an intentional ministry of major importance for the enabling and empowering of women to share their several gifts in the programmatic, coordinating and implementing operations of the church. Non-involvement is a tragic commentary on those who give leadership to the community of believers. Each year fewer people attend church regularly and even fewer actively participate in significant church relationships. In the male-oriented church, men in leadership have not solved this increasing problem. The revolutionized world is in need of visionary, creative, skilled, and committed black women in administration to cultivate and use their skills for effective ministry. Methodology A threefold process was used. First, the literature was researched to discover historical, biblical and theological support for black women in the ministry of administration. Secondly, a survey was conducted with selected seminary graduates and non-seminary practitioners to explore their attitudes, philosophies and present administrative roles. Thirdly, a consultation was held with a select group of experienced clergy and lay women currently engaged in significant administrative positions in religious organizations and the church. Problem Solution As women make their way into significant, responsible Christian leadership positions, they need to be encouraged and equipped to focus their attention on enabling the discovery, utilization and ordering of spiritual gifts in the church and wherever Christians are living out their faith in everyday life. Having participated in the revolution to liberate women, Christian women have the challenging opportunity to open doors to significant leadership roles in the church and religious institutions where their administrative ministry is needed. To bring acceptance and recognition by the church of the ministry of administration that it deserves, is a formidable undertaking, but one that must be attempted. Black women have the potential to give leadership to this task. The ministry of administration is a position that needs to be filled. Black women bring to the challenge of administration a history of overcoming obstacles to freedom, of bearing the pain and frustration of triple discrimination; they bring an intuitive problem-solving capability inherent from ingenious slave survival. Black women are among the "49 million women employed in this country who have altered the image of womanhood and changed the way America lives, works and even thinks." Evaluation The evaluation of this project occurred mainly in consultation with black women leaders who have administration as a major function in their ministry. In the consultation the concept of administration ministry, as set forth in this study, was critically reviewed. Terminology Some of the terms in this paper are defined by using collective meanings of several authors, and have been paraphrased with particular reference to the ministry of administration. Administration - A function of skillful, coherent and comprehensive coordination of the mission ministries utilizing some of the principles, tools, practices and resources of the business world. Religious institutions - Organizations which have in their purpose or objective the Christian intent to meet human needs and assist persons to improve their standard of living, spiritually and physically. Ministry - The Christ-centered, intentional, organized, dedicated, service of a person who proclaims by life and words the reality of the love of Jesus Christ in relationships with people, and in relationship to God. Church - God's chosen community identified by each and all of her members sharing in koinonia, witnessing to the love of God through the use of gracious gifts each member has received to bring others to receive God's love. Review of Literature Theories of administration have been written heretofore by men who have historically monopolized administrative roles and positions. Their treatment of the ministry of administration has been written from their experiences, to the exclusion of women. Some of the books, relevant in part to the subject matter in this paper, are reviewed here. James D. Anderson and Ezra Earl Jones, in the Management of Ministry (1978), focus on the individual church in its community context. The authors use case examples to show how the minister can manage an effective, efficient, enabling ministry to meet pastoral needs and community objectives. The emphasis is on the leader of ministry rather than tools and procedures in the management of an organization. The concept of an intentional ministry, by John Biersdorf in Creating An Intentional Ministry (1976), is described as a continuing process of negotiation with significant social systems such as congregation, family, peers, denomination, seminary, neighborhood, community and culture. The effective administration of the process is seen as an intentional ministry. The twelve keys that Kennon L. Callahan treats in Twelve Keys to an Effective Church (1983), serve as guide lines to what a church must do to be effective. The author places considerable emphasis on "long-range strategic planning" , and the blending of management expertise to a theological perspective. Callahan is inclusive of women as capable of advancing the church to accomplish her mission in the world. Alvin J. Lindgren has organized in Foundations for Purposeful Church Administration (1979), an extensive directional guide for church administration. It is geared to the beginner to interpret his/her concept of church administration, its foundations, and prerequisites for leadership in this field. In Lindgren's later book, Let My People Go (1980), he turns to the age old problem of the enslaved laity who need to be freed, to be enlisted and be equipped to increase the church's ability to make a corporate witness and impact in making known the love of God. The collaborate responsibility of clergy and lay members is the administrative challenge presented in this book. Black Church Life Styles, by Emmanuel L. McCall (1986), is a compilation of black religious experiences that provide interpretations of black church life styles. The varieties of experiences give a realistic description of the primary place, the church, where women will practice the ministry of administration. Terry A. Clark in his dissertation confronts the weakness in administration by the clergy that has limited the influence of and ministry to those who really want to be a society of ministers. The male clergy administrators have discouraged women from active involvement in their "lofty ranks." Clark, a pastor, admits his own negligence in the paper he has written on "Equipping for Ministry: A Project to Equip Christian Laypersons to Perform Their Individual and Corporate Ministries," 1983. The article, "Together and in Harness: Women's Traditions in the Sanctified Church," by Cheryl Townsend Gilkes explores four aspects of black women's experiences in the sanctified church that have been part of their larger historical role that emphasizes independence, self-reliance, strength and autonomy; the devaluation of black women by dominant culture and their elevation to roles of spiritual leadership. In "What Does Administration Theory Give the Church," Stephen C. Rasor raises some cautions on the use and application of organizational concepts and management theories in the church, lest they be used as "another manipulative mechanism to enhance the status quo or to promote a congregation 's tunnel vision of a maintenance oriented institution . . ." which the church is not. It is a warning that women in administration should beware of slipping into. James G. Sigorentos and Myron Shank authored the article, "Public Roles for Women in the Pauline Church: A Reappraisal of the Evidence (I Corinthians 11:2-16; I Corinthians 14:33-35; I Timothy 2:15.)" The main consideration in these texts was for a woman to show a "proper" submissive attitude and literalists use it to justify limiting women's roles and authority. The authors attempt to provide as full a range as possible of ministries for women, without hindering the spread of the gospel. Method in Ministry by James D. Whitehead and Evelyn Eaton Whitehead is a research report supporting the need for contemporary method in ministry. Because of its reflective and immediate nature drawing on experience, the need for process in ministry will more likely be received by black women than male ministers whose method and style have been traditionally autonomous. Women can learn to make fuller use of their innate and subconscious resources in a highly conscious and organized manner. None of these books on church administration was written from the experience of black women. This project dissertation was given the title "Black Women and the Ministry of Administration" in recognition of cultural and sexual distinctions that give meaning and style to the way that one functions in ministry. The African-American woman's experience of triple jeopardy has provided the black woman an extraordinary context for the development of creative skills needed for effective ministry.

Women were prominent in the Lollard movement in the fifteenth century, but it is only in the mid-seventeenth century that women begin to produce theological texts which contribute to the controversy over popular religious expression and women's part in religious culture. After 1640 women began to publish on a number of theological issues and in a wide range of genres: prose polemic, prophecy, autobiography and spiritual meditation. Subject to widespread criticism, they quickly had to fashion a rhetoric of justification with which to defend their intervention in print and pacify male critics. This thesis shows that they achieved this in two ways: by producing a literature which complied with the expectations of masculine theological culture and by manipulating these assumptions so as to create space for a female symbolic language of piety. They developed a literary self-consciousness which depends on the idea of subjectivity as a gendered experience and they often resisted their detractors by valorising denigrated forms of female subjectivity and pursuing theological conclusions irrespective of normative ideas of gender. Women did not engage in theological debate in isolation, however. They often intervened as committed members of religious sects and thus deserve to be read as representatives of corporate and communal theologies. In contrast to earlier studies which have sought to recover neglected women writers as early feminists, without reading their work historically, this thesis seeks to uncover the social and the theological rather than the authorial origin of much early modem women's writing and to measure its engagement with early modem debates on women and religious culture. It seeks to challenge the increasingly dominant view of early modem women writers which invests them with too modem an authorial presence, by reconstituting the seventeenth-century debates which gave rise to their work and by bringing modem French feminist perspectives to bear on a period largely untouched by theoretical approaches to literature. To this end it proceeds by way of several close readings of women who wrote as women and as Baptists, Independents, Levellers, Presbyterians and Quakers.

In this project, I profile politically active women in a Muslim society –more specifically in Turkey. I explore the question of how female leaders experience the influence of Islam in contemporary Turkish politics—has had on their understanding(s) of themselves, their public and private lives, their political philosophies and aspirations. In many places around the world, and in a variety of ways, women are constrained from fully participating in political life. The rationale for limiting women's opportunities in the political sphere is often rooted in religion. Religion, or some interpretations thereof, expects them to focus their energies and talents on the private sphere: society can grow and thrive only when women stay home and leave the business of politics to men. Religion, however, often gives women mixed messages about their roles and capacities. Many women take advantage of this ambiguity to interpret their relationship to the realm of politics in creative and sometimes surprising ways. It is important to examine religion's influence on women who are active participants in the public sphere. In this study, utilizing interviews conducted with female members of the Turkish parliament, I show the ways in which women have challenged both the state and religion in order to increase their social and political competence, power, and agency. I find that critical self-reflections of many politically astute Muslim women show that the influences of religion on their consciousness are complex and flexible. Women politicians' constraints in politics derive from cultural, traditional norms rather than religious origins. While some women appear to unconsciously conform to these constraints, majority –if not all, of the women politicians interviewed suggest ongoing efforts to tackle the impositions of the public and private spheres of life.

Bibliography: leaves 79-83.
In February 1999 a counselling service for women abuse survivors in rural Swaziland was evaluated. The evaluation highlighted that a number of organisational factors were undermining utilisation of the service. However, the evaluation failed to address broader contextual issues. This study, in the form of an in-depth case study, is a re-examination of the information gathered for the initial evaluation. It aims to explore the contextual issues underlying the poor utilisation of the counselling service. Within a qualitative paradigm, information for the initial evaluation was gathered through participant observation, open-ended interviews and a review of relevant documentation. A thematic analysis revealed that many perceptions about the meaning of the concept of 'women abuse' exist, both between and within the organisation and community groupings. As a result of the lack of a common definition of abuse and due to a pervasive silence around abuse in the community, it was perceived to be difficult for women to utilise local and organisational methods of healing. Furthermore, abuse in the community was perceived to be influenced by the broader context of women's inferior status in Swaziland. Recommendations are made with regard to strengthening the relationship between organisation and community. It is suggested that rather than importing organisational definitions and interventions into the community, the organisation play a facilitative role firstly, in encouraging community members to develop their own definitions of abuse - which are both guided by human rights principles and sensitive to the local context – and secondly, to devise their own strategies to deal with it.

The purpose of this research was to investigate how Buddhism affects the status of Thai women by (1) not directly addressing concerns regarding the sex trade industry, (2) not allowing for the legitimation of a bhikkuni sangha (community of higher ordained women) and (3) denying mae chis (5-9 precept nuns) access to education and other privileges. The study is significant from the standpoint of public health since there is a high rate of HIV/AIDS infection in Thailand, and also in regard to human rights because of the growing international interest in women's rights issues. This study is based on a review of key literature on the topic, along with observations and on-the-ground accounts of Thai Buddhism from travel opportunities to the country in recent years. The findings suggest that Buddhism contributes to the low status of women by defining how they are viewed based on Buddhist scripture and traditional Thai culture and by systematically failing to provide the same religious outlets for women that men are allowed.

This thesis illustrates, examines and explains a diversity of female responses to Evangelical religion in Kent and Northamptonshire between 1800 and 1850. Previously untapped archival sources are investigated producing fresh evidence of Evangelicalism in women's domestic and local experience. Special collections, parish records and various other documents are explored to establish the religious and social identities of women featuring most prominently in this study. Family background, socio-economic circumstances, local environment and childhood denominational influences are shown to have been of greatest significance in shaping the spiritual attitudes and activities of women discussed here individually, or collectively. Local traditions of belief were important and the historical development of Evangelical religion in specific parishes is traced. Female responses to Evangelicalism are considered not only in parochial, but also in broader religious, political, intellectual, geographical and social contexts of the period. This wide-ranging enquiry points to avenues of research that can bring something new to the local history of women and Evangelical religion. Chapter one concerns an Orthodox Anglican woman with a family history of ecclesiastical and civic service in Canterbury, whose antipathy towards Evangelicalism and its expansion in Kent is investigated from her correspondence. The second chapter focuses on women in a Northamptonshire family who provided a home for the Rev. Thomas Jones (of Creaton) for over fifty years. Letters and other substantial documents give insight into a household and locality significant as centres of Evangelical religion. Chapter three investigates female involvement with the Church Missionary Society, the British and Foreign Bible Society and other Evangelical activities in and around Creaton. The final chapter relates to a young lacemaker belonging to a Particular Baptist community in Northamptonshire established by noted Evangelicals. Analysis of some of her published poems and hymns reveals them openly expressive of Evangelicalism.

Magister Public Health - MPH
Background: The advent of antiretroviral therapy (ART) has significantly redefined the course of the HIV pandemic making HIV, a chronic illness rather than a death sentence. To maximize the efficacy of ART in improving survival rates of HIV/AIDS patients, lowering the incidence of opportunistic infections, reducing HIV transmission and minimizing the possibilities of developing drug resistance, long-term retention in care is critical. In South Africa, poor retention in care of 32% has been noted in women who were initiated on ART during pregnancy as compared to 13% in non-pregnant women initiated on ART. However, little is known in Swaziland about the retention in care in women who were initiated on ART during pregnancy and the factors that influence retention in care among this category of women. Aim: To determine the factors associated with poor retention in care among women initiated on ART during pregnancy at King Sobhuza II Public Health Unit (PHU) in Swaziland. Methodology: A quantitative, retrospective cohort review of 316 medical records of women who were initiated on ART during pregnancy from January 2012 to December 2013 was conducted. A data extraction sheet was used to collect data from the files of patients who were initiated on ART during pregnancy. The dataset was imported into IBM SPSS Statistic 20 Software for analysis. Bi-variate analysis was done to determine risk factors associated with retention in ART care at ART initiation and on the last ART refill visit. Kaplan-Meier analysis was used to determine retention in care at 6, 12, 24 and 36 months. Cox proportional hazards models were then used to determine factors associated with poor retention. Results: The overall retention rate of women who were initiated on ART during pregnancy at the PHU after a median duration on ART of 25.80 months [interquartile range (IQR): 16.70 – 30.98] of follow up was 74.1% (n=316). Most women initiated on ART during pregnancy (52.4%) became lost to follow up after giving birth as compared to 47.6% who became lost to follow up before giving birth. After 6 months on ART, the lost to follow up rate was 16.5% (n=316); but increased to 20.9% (n=316), 23.5% (n=243) and 26.9% (n=52) after 12, 24 and 36 months respectively. On the ART initiation visit, the factors associated with retention in care for pregnant women included being married, having the partner on ART, disclosing one’s HIV status to the partner, not drinking alcohol, being a non-smoker and reporting no financial challenges. In addition, on the last ART refill visit, the risk factors for retention in care for women initiated on ART during pregnancy were having the ART regimen changed, having regular CD4 cell count done, rise in CD4 cell count, good adherence on ART and use of contraceptive other than the condom for family planning after delivery. Conclusion: The retention in care for women who were initiated on ART during pregnancy was found to be lower than in the general adult population. However, the study findings on retention in care are similar to what has been found in other settings. The factors influencing poor retention also mirror those found in the other parts of sub-Saharan Africa. Whilst decentralisation of ART services improves ART coverage it should be coupled with strategies aimed at improving patient retention.

In this dissertation I explore the relationship between women, the state, and religious institutions in western Austria--the most conservative part of the country. The fall of the Iron Curtain triggered widespread fears of massive migration flows from Eastern Europe, and created strong sentiments against migrants, especially those from the East and South and led to a rise in ethnocentrism and xenophobia. Turks, who comprise the largest migrant population, are especially vulnerable to the resulting discriminatory practices and attitudes.The questions I posed focused on how Turkish women who have arrived since the economic boom of the 1980s, their children born in Austria, and women of pre-WWII Austrian ancestry deal with the challenges integration brings. Further, I examine the effect patriarchal, elitist discourse has on both Austrian and Turkish migrant women's self-perception, sociopolitical status and their worldviews.

In this dissertation research, the empirical analyses are developed to investigate the role of different factors on female's fertility decisions as well as female labor force participation. This research contains two major parts related to women: first, the impact of State Children Health Insurance (SCHIP) on female's fertility decision is examined. In 1997, Congress enacted the State Children's Health Insurance Program (SCHIP) to provide matching funds to states to provide health insurance for children who do not qualify for Medicaid. The implementation of SCHIP, however, differs across states. For example, some states provide SCHIP benefits to parents while others do not. Controlling for state and female characteristics, are women in states with more generous SCHIP benefits more likely to have children than are women in states with less generous benefits? After classifying state benefits as "generous" or "not generous" under different criteria, I do not find support that the type of SCHIP matters for future pregnancy decisions. Moreover, the association between pregnancy decisions and SCHIP do not change across ethnic groups, income levels, marital status, etc. Second, using a cross-sectional empirical specification, I examine whether female labor force participation (FLFP) in a cross-section of countries between 1985 and 2005 varies depending upon the religion practiced in these countries. I initially find that FLFP is lower in Muslim countries. However, the association between Islam and FLFP greatly diminishes once other controls are included in the regression, suggesting that Islam might not diminish FLFP as some have argued. Moreover, once these additional controls are included, the association between Islam and FLFP is similar to that between Catholicism and FLFP. Countries where Protestantism is prevalent or where no religion is practiced have higher FLFP. Besides, focusing on FLFP and using a panel data from 1980 to 2005, this study examines whether democratization is associated with subsequent labor force participation rates for women. I consider a panel to exploit the within country variation in political regimes and to employ country fixed effects that can control for cultural factors that influence both women's rights and political outcomes. We find a negative association between democratization (as measured by the Freedom House indices) and FLFP. Democratization appears to lower FLFP. Part of this finding stems from the decline in FLFP in former Communist countries. But the fall of Communism is not a complete explanation. Perhaps authoritarian regimes more generally pushed more people into the labor force to maintain higher output levels even when this was not optimal for individual households.

In this work, the author explores the origins, development, understanding and praxis of the common life in apostolic religious institutes of women, and the evolution of related legislation. The dissertation attempts to bring together an understanding of the evolution of the common life, its place and meaning for apostolic religious institutes of women, the legislation regarding the common life, and the cultural and societal influences on the legislation and the life of the institutes. The first chapter presents an historical overview of the legislation regarding the common life, from the early days of the Church until and including the 1917 Code of Canon Law. The teachings of the Second Vatican Council constitute the heart of chapter two which analyzes the current legislation relevant to the common life, as well as its formulation, especially as it pertains to apostolic institutes of women. Particular attention is paid to Perfectae caritatis, section 15 (common life) and no. 8 (nature of apostolic institutes), and to selected canons addressing both these issues. Chapter three analyzes and interprets the response of North American apostolic women religious to the conciliar invitation to return to the sources. It traces the most salient efforts at both adaptation and renewal in the areas of the apostolate and the common life. It also points out certain trends which have affected both the understanding and the praxis of the common life. The fourth and last chapter analyzes and interprets implications for the future, in relation to balancing the requirement of the common life, the apostolic thrust of the institute, and the situations regarding membership which are affecting many institutes at present, and no doubt will continue to do so in the future. It recognizes the impact of societal and cultural attitudes, past and present, on both religious life and on ecclesiastical legislation. This chapter focuses on an interpretation of the common life more appropriate to the times and to the nature of apostolic institutes. Finally, some tentative revisions of certain canons are suggested.

This study within Practical Theology explores the nature of the relationship between women’s identity and religion in Wales, using qualitative and literary methods and in particular poetry as a form of theological reflection. The thesis is structured as a theological ‘critical conversation’. Dialogue partners include Western feminist theologians and their claim that women find it difficult to assert an authentic self and also sociological and historical texts looking at religion, women and identity in Wales. Christianity has played a significant part in Welsh identity construction, particularly in creating a repressive self-image for Welsh women for political reasons. Women’s current perspectives were investigated through life-story interviews, memoirs and the poetry of Menna Elfyn. My own poetry also makes a significant contribution to the reflexive insights within this project, and is an innovative aspect of my methodology. Unlike the representation of women as silent and disempowered within Western feminist theology, Welsh women are resilient and have an empowering and operative stereotype, the Welsh Mam – Strong Woman. Welsh women are at a key stage of constructing a new identity, disconnected from religion and other restrictive influences of the past. I end with a call for the churches in Wales to attend to issues of stratification, stigmatisation, repression and power in order to facilitate the flourishing of women as well as be more effective in their mission.

付記する学位プログラム名: グローバル生存学大学院連携プログラム
Kyoto University (京都大学)
0048
新制・課程博士
博士(医学)
甲第20266号
医博第4225号
新制||医||1021(附属図書館)
京都大学大学院医学研究科医学専攻
(主査)教授 小泉 昭夫, 教授 中山 健夫, 教授 髙折 晃史
学位規則第4条第1項該当

High infant mortality and short female life span threatened Israelite women, who were respected as household administrators and educators. The concept of a personal god first observed in second millennium BCE Mesopotamian texts and house shrines involved apotropaic measures against a malevolent goddess who sickened and stole newborn children. Protective blessing inscriptions and deemphasis on the sexual aspect of Israelite figurines indicate that the personal goddess Asherah's function in Israelite religion was connected with protection more than with fertility. Offering benches and incense burners that define semi-public cult rooms in Syria-Palestine accompany female figurines in Israelite houses at Tell Masos, Tell el-Far'ah, Beer-sheba, and Tell Halif. Eye amulets such as those from the eighth century Lachish houses as well as the large-breasted pillar-figurines reflect a long-standing Near Eastern tradition of using eye and breast motifs to protect against the evil eye and child-stealing demons. The figurines' occurrence with women's textile and food preparation implements in female domains indicates that women set up a household shrine with an Asherah figurine near an entrance. The figurines interpreted as votives that mean "this is me" or "this is you" represent a covenant relationship between the breast-feeding mother of a newborn infant and a nurturing and protecting female deity. Israelite women dedicated votive gifts to Asherah and burned incense or oil with prayers and incantations on a regular basis during the vulnerable neonatal stage of a child's life, or at signs of illness. Ancient and modern Near Eastern parallels attest that women burn incense and oil to invoke the presence of a deity they contract with for protection. Pronouncing the deity's name is essential, and in iconic cultures, visual images empowered by prayers form important parts of these rituals.

My dissertation is on how the combination of religious law and constitutional law in Pakistan affects the daily lives of the women living there. The time frame to be discussed is from Pakistan's inception as a country in 1947 through the most prominent regimes that changed the Constitutional law, i.e. to the mid 1980's. During this epoch, Pakistan adopted Shari'a Law (law based on the Islamic faith) into its constitution. By chronicling the historic development of Pakistan's Constitution, I will show a correspondence between the specific laws and amendments with the attrition of women's rights in Pakistan and the deterioration of the quality of their lives. Although, Shari'a Law is based on the teachings of Islam, I contend these laws run contrary to the traditions and directives of the sacred texts, the Qur'an, Hadith (recorded oral traditions), and Sunnah (habits and practices of the Prophet Muhammad). By tracing specific Shari'a laws back to their roots and investigate the circumstances that impact Pakistani women to ascertain if they indeed burden, restrict, and quite possibly, endanger the lives of Pakistani women, and furthermore, violate the principles taught by the Prophet Muhammad, who exhorted to his followers, "Be kind to your women." The Constitution of Pakistan claims it provides equal rights for its citizens by proclaiming all people are equal (Preamble of the Constitution #8). I argue that the oppression of women in Pakistan can be linked directly to the introduction of Shari'a Law into the Pakistani Constitution and Shari'a Law is being used to justify the poor treatment of women, but it is in fact a distortion of the teachings of Islam. Therefore, women's lack of civil rights in Pakistan is attributable to male chauvinism that is based in culture, rather than religion. What can be done to reconcile the gender discrimination in Shari'a Law with parity for all citizens stated by the Constitution?

The Centers for Disease Control and Prevention reported that African American women had the lowest recorded number of suicide completions among all ethnic and gender groups in the United States. In addition, the number of suicides among African American women continued to soar without a clear reason or understanding of their lowest completion rates. Further research in the area of spirituality among African American women may be critical in understanding why African American women's rates of completed suicides are statistically lower than other ethnic groups and how to prevent future rate increases. A phenomenological framework was used to examine the thoughts and opinions of African American Christian women on whether or not religion plays a vital part during the contemplation phase of suicidal ideations and on their reasons for living. The study explored the low rates of suicide completions among African American women from a religious and spiritual perspective. Fifteen African American Christian women who had contemplated suicide were recruited via flyers posted at a local church campus. Participants were individually interviewed about their lived experiences during suicidal behaviors. After the interviews were transcribed, data were coded by assigning numbers to common themes and placing the common themes into categories. The results indicated that among the small sample of 15 participants, religion and spirituality are highly considered as being a protective factor against repeated suicidal behavior, followed by family relationships, when compared to other reasons for living. The least likely protective factor was financial status. The findings suggest that spirituality can be used as a preventative measure to lower the risk of suicide completions among African American Christian women.

For many people, Japanese life is increasingly marked by precarity. This is often characterized by a lack of social and familial relationships that were the foundation of Japanese society in earlier eras. Buddhism has rarely played a part in addressing these feelings of precarity because Buddhism in Japan is associated with funerals and death. Yet some women participate in and actively create what this dissertation calls “feeling Buddhism,” which combats the feelings of helplessness and social isolation that accompany precarity. Feeling Buddhism is about sensing Buddhism, physically feeling the body perform ritual acts and inhabit sacred space. It is also about the emotions, affects, and feelings that accompany these physical acts. Based in feminist ethnography, this dissertation argues that Japanese women cultivate constructive feelings through Buddhism that enable them to craft deep and meaningful connections with one another. In particular, it focuses on the Buddhist women who belong to the Pure Land Sect or Jōdoshū. Chapter One traces the history of women’s historical involvement in Japanese Buddhism to show that Japanese women have always been active participants in Buddhism. Chapter Two examines three articles written by Japanese scholar-priests to argue that they are more concerned with praising Jōdoshū and Hōnen than addressing women’s relationship with Buddhism. Chapter Three looks at two Jōdoshū women’s groups in Kyoto and utilizes theories of ritualization and affect to argue that these experiences create new and mend existing relationships though Buddhism. Chapter Four looks at the Jōdoshū nun Kikuchi Yūken and her caring labor with young women in Tokyo to argue that her work ought to be considered a form of socially engaged Buddhism. Chapter Five moves beyond Jōdoshū to examine the International Ladies Association of Buddhism and argues that the women within the organization attempt to cultivate upper-class taste and an appreciation for an internationalization.

Contestations around religion and secularism in the UK continue to unfold. These debates converge most polemically around women’s religiosity, as evidenced by proposed bans on the hijab, and the criminalisation of female circumcision. Research on religious women creates a binary juxtaposition between religion as an oppressive force, on the one hand, and religion as a means of emancipation for women, on the other. These accounts fail to address how religious women experience their religious communities as oppressive and choose to stay. In this doctoral thesis, I introduce a new analytic approach to the study of religious women by investigating how women stay in a restrictive religious context and the strategies they employ, in order to theoretically expand understandings of agency. This research examines how British evangelical Christian women negotiate their religious and gendered identities in London. My findings are based on a 12-month ethnography and 33 semi-structured interviews with unmarried evangelical women (aged 22 – 40) living in London. Recognising the unique challenges that single religious women face, including dating and sexual abstinence, I focussed on unmarried women. My research asks: How is the female evangelical subject formed through religious practices such as observing sexual purity, attending Bible study groups and fellowship with like-minded believers? Taking a lived religion approach leads me to theoretically analyse how women practice their religion in everyday, ordinary ways. I then examine how these practices shape women’s identities. Evangelical women are assumed to be either empowered by submission, or frustrated and leaving the church, but an exploration of the everyday, ordinary ways that women live their religion reveals the nuanced and important identity negotiations that women make. My key finding is that evangelical women confront a double bind in their identity formation; the attachment to a Christian identity liberates and supports women, but also ensnares them in a constraining network of norms. Through this discovery, I emphasise the salience of gender in the study of religious practice. By analysing how identities require exclusion for consolidation, I also explore women’s responses to marginality, and re-conceptualise agency. Despite important theoretical contributions to understanding religious women’s agency, scholars continue to ground their approach to agency solely in piety and submission, obscuring alternative modalities. By refusing to align with one side of the emancipation/oppression binary, my research brings a renewed attention to the benefits and the costs of religious belonging.

Husbands Living with Women on Dialysis: Embracing Their Transformed LifeThe purpose of this qualitative study was to explore the adjustment process of husbands living with women on dialysis. Using Glaser's (1978) grounded theory methodology, data were collected from 18 husbands through semi-structured face-to-face or telephone tape-recorded interviews. In using the constant comparative method of data analysis, the most central issue for these husbands was dealing with multiple changes imposed by the demands and impact of kidney failure and its treatment regimens on various dimensions of their lives. The changes impacted roles and responsibilities at home and work, social and recreational activities, finances, relationships with their spouse and others, home environment, daily routines, and future plans, as well as health and/or sleep patterns. Although the impact of these changes created many hardships for husbands, witnessing their wives' suffering was more distressing. In response, these men involved themselves in supporting their wives and engaging in the basic social process of embracing their transformed life. The four stages of embracing a transformed life are becoming aware, involving themselves, centering life on their wives, and striving to achieve balance. The marital relationship, the women's health status, as well as the presence of informal support and formal support are conditions which significantly influenced the process. The theory of embracing a transformed life provides a framework for understanding and explaining the complex interplay of strategies undertaken by these husbands to respond to, adjust to, and integrate changes in their daily and future lives. Moreover, the focus on husbands living with women on dialysis contributes towards closing an existing gap in knowledge and the findings underscore the husbands' abilities to learn and carry out complex roles, responsibilities, and routines that require sophisticated observation, decision making, and technical and problem-solving skills. The discrete stages of the theory guide nurses to better understand the various changes dialysis-caregivers may experience during different phases of the patients' illness trajectory and to implement supportive care to enhance their adjustment and sustain their efforts.Keywords: dialysis, spousal caregiver, dialysis-caregiver, adjustment, change, chronic kidney disease, end-stage renal disease.
Les hommes habitant avec une femme dialysée: Accepter la transformation qui s'effectue dans sa vieLe but de cette étude qualitative était d'examiner le processus d'adaptation des hommes habitant avec une femme qui subit des traitements de dialyse. Les données ont été recueillies au cours d'entretiens semi-structurés enregistrés, réalisés en personne ou au téléphone, auprès de 18 hommes mariés, conformément à la méthode de la théorie ancrée décrite par Glaser en 1978. Selon la méthode comparative constante d'analyse de données, il s'est avéré que la préoccupation centrale de ces hommes était de composer avec les multiples changements, aux différents aspects de leur vie, qu'imposaient les demandes et les répercussions de l'insuffisance rénale et du schéma thérapeutique correspondant. Les changements ont en effet une incidence sur divers aspects de leur vie, notamment les rôles et les responsabilités à la maison et au travail, les activités sociales et récréatives, la situation financière, les relations de couple et les relations amicales, l'ambiance à la maison, les activités quotidiennes, les projets futurs, la santé et la structure du sommeil. Bien que ces changements aient occasionné maintes difficultés pour ces hommes, il leur était encore plus difficile de voir leur femme souffrir. Ils se sont donc appliqués à leur apporter du soutien et à entamer le processus social fondamental qui consiste à accepter volontiers la transformation qui s'effectue dans leur vie. Les quatre étapes à suivre pour accepter la transformation d'une vie sont la prise de conscience, la participation, la centralisation de la vie sur la conjointe, et la recherche d'équilibre. La relation de couple, la santé de la femme et la présence d'un soutien formel et informel sont tous des facteurs qui ont une grande incidence sur le processus. La théorie qui consiste à accepter la transformation d'une vie propose un cadre qui permet de comprendre et d'expliquer l'ensemble complexe de stratégies qu'emploient ces hommes pour répondre aux changements, s'y adapter et les intégrer à leurs activités quotidiennes et à leur avenir. En outre, le fait de diriger le regard sur les hommes habitant avec une femme dialysée contribue à combler une lacune existante sur le plan des connaissances, et les constatations soulignent la capacité de ces hommes à apprendre et à mettre en pratique des rôles, des responsabilités et des routines complexes qui demandent des compétences avancées en observation, en prise de décision et en résolution de problème de même que sur le plan technique. Les étapes subtiles de la théorie guident les infirmières vers une meilleure compréhension des différents changements que les fournisseurs de soins de dialyse peuvent observer durant les différentes phases de la maladie de la patiente et leur permettent d'adopter des méthodes de soins de soutien qui facilitent leur adaptation et les poussent à poursuivre leurs efforts.Mots clés: dialyse, époux/épouse aidant, aidant en dialyse, adaptation, changement, insuffisance rénale chronique, maladie rénale terminale.

Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2009.
Title from electronic title page (viewed Jun. 4, 2010). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Epidemiology, Gillings School of Global Public Health." Discipline: Epidemiology; Department/School: Public Health.

Thesis (M.A.)--East Tennessee State University, 2002.
Vita. Originally published in electronic format. UMI number: 1408216. Includes bibliographical references (p. 98-102). Also available via the World Wide Web.

Using the qualitative methodology of grounded theory, decision-making about health and illness situations was studied in a sample of six women members of the Church of Jesus Christ of Latter-Day Saints (Mormons). The purpose of the study was to identify the process used by Mormon women in deciding when to use available healing alternatives, namely self care, the laying on of hands, biomedical practitioners expertise, and social support networks. The identified process, called the "Mormon Woman's Decision-Making Road-Map to Health," is composed of the categories of Protecting Health, Diagnosing a Problem, Considering Possible Treatment Actions, and Evaluating Treatment Effectiveness. The process described in the Road Map to Health model is helpful to health care professionals who seek to understand and influence the health care decision-making of their clients.

rezensiertes Werk: Freidenreich, Harriet Pass: Female, Jewish, and educated : the lives of Central European university wome. - Bloomington [u.a.] : Indiana Univ. Press, 2002. - XXII, 296 S. : Ill., Kt. (The modern Jewish experience) ISBN 0-253-34099-3