Thesis (Ph. D.)--University of Oregon, 2008. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 204-214). Also available online in Scholars' Bank; and in ProQuest, free to University of Oregon users.

The case study method was used to trace the therapeutic process of a 23 year old woman, over a period of 12 sessions. The focus of the study was her issue with abandonment which emerged as the central theme in therapy. Hillman's archetypal approach was used as a framework in understanding the process and resolution of her feelings of abandonment. According to Hillman, the therapy process activates the archetypal abandoned child. For a successful therapeutic outcome the process of de-literalisation must occur in order for the patient to move from literal acting out to symbolic containment. Core moments in the therapeutic process were used, together with an interpretation from Hillman's approach, to illustrate the various themes around the issue of abandonment. The present case study illustrates how the theory in area was relevant in practice with this particular case.

The purpose of my thesis was to explore the problem surrounding the sources believed to constitute the Ur-Hamlet from which Shakespeare derived Hamlet. By utilization of close reading, analysis, and archetypical criticism, my thesis confirms Shakespeare’s usage of the “Hero as Fool” archetype present in the Danish legend of Amleth, translated by Saxo Grammaticus and Francois Belleforest, as the Ur-Hamlet. My study is significant because it further develops the notion that the earlier legend served as the originary source for Hamlet, while providing evidence that rejects the validity of other sources of the Ur-Hamlet. The evidence was corroborated by presenting analytical comparisons of the framework both works share. Focusing on the archetypal origins of Shakespeare’s plot, characters and their actions revealed a more complex understanding of the play. These findings indicate and substantiate the claim that the Ur-Hamlet can be no other source but the Danish legend of Amleth.

Bibliography: pages 388-416. / In On the Nature of the Psyche (1946), Jung proffers what is probably his most systematic and articulate formulation of the theory of archetypes. A pivotal role is ascribed to his clinical observations of the interrelationships between waking and nocturnal fantasy in the genesis of the theory. Fantasy-activity is conceptualised as constituting the medium par excellence through which archetypal activity is apprehended and experienced. In providing an empirical basis for archetypal theory, Jung cites his clinical observations of a decrease in the frequency of occurrence of dream material of an archetypal nature in association with the practice of the therapeutic method of Active Imagination. This method, which he characterised as a form of "visionary meditation", involves the experience of archetypal activity in the waking state. When employed with patients who exhibit an increased frequency and intensity of archetypal dream material, it functions as an avenue of discharge for, or expression of, the dream material, with the result that it decreases in frequency and intensity in sleep. On the other hand, Jung also asserted that the experience of archetypal material in the waking state could result in a general activation or "constellation" of the unconscious, with the result that the Individuation process is stimulated, facilitated or accelerated. This intensified unconscious activity is invariably manifested in an increased frequency of archetypal dream material. The present investigation subjects hypotheses derived from these two mutually exclusive sets of observations to experimental investigation using hypothetico-deductive and qualitative methodology. Thirteen experimental subjects were matched with a control group on age, sex, socio-economic and marital status. Both groups recorded their nocturnal dreams in standardised diaries for a period of 63 days, divided into the Pre-Experimental (21 days), Experimental (21 days) and Post-Experimental (21 days) phases. During the Experimental phase, extended sequences of waking fantasy were induced in the Experimental subjects for a total of six sessions. The archetypal content of the dreams of both groups was then measured and compared. There was a highly significant increase in archetypal content in the dreams of the Experimental group during the Experimental phase. No such changes were evident in the dreams of the Control group. The archetypal material in the waking fantasies and dreams of the Experimental group was then analyzed for structural and thematic continuities using the Jungian method of amplification, which yielded a complex matrix of anticipatory and retrospective connections. The results are discussed in relation to the support they provide for Jungian theory and their relevance to experimental research on the relationship between fantasy-activity in waking and sleeping states.

By designing a teahouse including archetypes of school, home and church, I try to investigate how architecture can work in the same way as the other artistic or literary forms, like painting and writing, to create atmosphere and express emotions. This thesis project consists of three questions: 1. Why space can evokes human's feeling? 2. What is space and what is place? 3. How to evoke special feelings by space?

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Design in the civic realm demands opportunities to recognize commonality. Architecture, therefore, must provide a call and response between visitor and space. This intimate dialogue can only occur where landscape elements speak a universal language. Revelatory, Allegorical, Cosmological and Vernacular methods of design have traditionally been employed to communicate in the landscape. This project explores the method of Archetypal design as a means to avoid the culturally-dependent, and hence, esoteric language of design and so create an exoteric language more appropriate for civic space. / Master of Landscape Architecture

Motivated by the lack of scholarship surrounding female characters in Gabriel Garcia Marquez's One Hundred Years of Solitude, I sought to examine the distinct identities of four female characters. The collapse of dualities and embodiment of hybridity in Ursula, Pilar Ternera, Amaranta, and the Remedios women reveals the hegemonic power structures that are disrupted by these empowered women. The exploration of these women and their relationships to gendered dichotomies points to the potential of their identities in enacting colonial resistance and reclaiming traditional cultural heritage.

<p>The purpose of this essay is to analyze Tolkien’s work The Hobbit since this has not been done to the same extent as the Lord of the Rings. The aim of this essay is see if the hobbit Bilbo is a hero and if so in what way. The questions I aim to answer in this essay are:</p><p>• Why does the main character leave his home?</p><p>• What creatures does the hero encounter on his journey and how does he defeat these?</p><p>• In what ways is Bilbo a hero?</p><p>• How does Tolkien narrate The Hobbit?</p><p>To answer these questions I have used Jung’s archetype theory which is useful when comparing different works and looking for similarities. I have partly used the approach of psychoanalysis as well, where knowledge of the author is important when interpreting the work.</p><p>The reason the main character, Bilbo, leaves his home is part curiosity and part that he is forced by others to go. On his journey he encounters many different creatures including trolls, goblins, the creature Gollum, spiders, wood-elves and the dragon Smaug. Bilbo uses his wits and bravery to survive the different creatures he meets. Bilbo is a hero in that, even though he may not have what is usually characteristic for a hero, he tries his best and many times acts first and thinks later to save his friends. Through the encounters in the world, the main character Bilbo develops into a hero. The author mostly uses the view of a third-person narrative, but sometimes intrudes and turns directly to the reader. The work shares narrative features with how oral narratives are told, and the narrator is omniscient. In his work, you can trace older stories and traditions which the author was very familiar with.</p>

Women who learn to clown within Western contemporary theatre and performance training lack recognizably female exemplars of this popular art form. This practice-as-research thesis analyses my past and present clowning experiences in order to create an understanding of a woman-centered clown practice which allows for the expression of material bodies and lived experiences. It offers a feminist perspective on Jacques Lecoq’s pedagogy, which revolves around a notion of an ‘inner clown’ and is prevalent in contemporary UK clown training and practice. The thesis draws on both the avant-garde and numerous clown types and archetypes, in order to understand clowning as a genre revealed through a range of unsocialised behaviours. It does not differentiate necessarily between clowning by men and women but suggests a re-think and reconfiguration to incorporate a wide range of values and thought processes as a means of introduction to a wider audience. Specific concerns with the terms clown and clowning initiate this investigation, resulting in the creation of a ‘clowning continuum’, which offers a practical way of understanding various modes of clowning and various types of clowns. I examine my experiences, including those of ‘failure’, while working with renowned performer trainers, as well my negotiation of gender and sexuality through both my clowning in character and my creation of clowns. The twentieth century avant-garde artist Baroness Elsa von Freytag-Loringhoven, who inspired me to create ‘Clown Elsa’ and take her to art galleries and onto the street, is identified as a ‘radical female proto-clown’. My practical investigations into the potential interrelatedness of the masquerade of femininity and the mask of the clown are also shaped by discourses of hysteria and the carnivalesque. Drawing on Bakhtin’s concepts of carnival, dialogic practice and heteroglossia, as well as the transgressive potential of classical myth and archetypes for women, this thesis reconfigures clown practice and discourse by both challenging and developing upon Lecoq’s outmoded pedagogic practice. Its goal is to open it up for more types and modes of clown, in particular an ‘inner clown’ that can operate in a number of masks. It culminates in my creation of a feminist clown, Sedusa, who is inspired by Hélène Cixous’s writing on l’écriture feminine, myth and laughter in ‘The Laugh of the Medusa’ (1976). Sedusa expands clown models and masks for women by exploiting the ‘masquerade’ of femininity, a term originally coined by Joan Riviere in 1929. The thesis includes a performance as Sedusa as an embodiment of my research findings.