Many African Independent Churches emerged during the colonial era in central Kenya and western Nigeria. At times they were opposed by government officials and missionaries. Most scholars have limited the field of enquiry to the flash-points of this encounter, thereby emphasizing the relationship at its most severe. This study questions current assumptions about the encounter which have derived from these studies, arguing that both government and missionary officials in Kenya and Nigeria exhibited a broader range of perspectives and responses to African Independent Churches. To characterize them as mainly hostile to African Independent Churches is inaccurate. This study also explores the various encounters between African Independent Churches and African politicians, clergymen, and local citizens. While some scholars have discussed the positive role of Africans in encouraging the growth of independent Christianity, this study will discuss the history in greater depth and complexity. The investigation will show the importance of understanding the encounter on both a local and national level, and the relationships between the two. It is taken for granted that European officials had authority over African leaders, but in regard to this topic many Africans possessed a largely unrecognized ability to influence and shape European perceptions of new religious movements. Finally, this thesis will discuss how African Independent Churches sometimes provoked negative responses from others through confrontational missionary methods, caustic rhetoric, intimidation and even violence. These three themes resurface throughout the history of the encounter and illustrate how current assumptions can be reinterpreted. This thesis suggests the necessity of expanding the primary scholarly focuses, as well as altering the language and basic assumptions of the previous histories of the encounter.

"This thesis is a critical analysis of Tolkien's Elvish. This critical analysis is motivated in the same way as critiques of other aspects of literary art, such as plot, characterization, and structure. The latter are subject to critical evaluation precisely because they are a part of the writer's creative art. Elvish is also the product of the artist's creativity. The fact that Tolkien is a trained philologist and distinguished language scholar and has obviously lavished much time and effort on Elvish make this created language a valid area for analysis and criticism...in view of the extent of the available data, all that can be attempted here is a description of Elvish morphology and syntax in light of both the evidence and Tolkien's comments about it."--leaves 1-5

Based on Noam Chomsky’s argument that the faculty of language is primarily a tool of thought whose purpose is to interpret the world, this dissertation argues that reading literature provides a cognitive experience like John Gardner’s “Fictive Dream” that mimics our interpretive experience of the world. Literary experience exploits language as an epistemological faculty that makes aspects of the external world intelligible. Yet the faculty of language is also capable of evoking entirely mental worlds that do not reflect the mindexternal world. Because the literary experience is entirely mindinternal, even the cultural knowledge we bring into play for its understanding still relies on innate features of language. Thus, during the act of reading, we hold this cultural knowledge in abeyance, allowing the text to structure how we bring it to bear on the experience as a whole. A scientific approach to literature can help uncover principles to further elucidate the literaryepistemological experience. Whereas much literary criticism assumes that a critic’s purpose is to mine a text for its deeper meaning, this dissertation argues for a Cognitive Formalist approach in which criticism serves not simply to explain the experience evoked by any particular text according to linguisticepistemological principles, but also to evaluate the moral implications of that specific textual experience. As a means of demonstrating potential implications of a scientific cognitive approach to literary criticism based on linguisticepistemological understanding, the current study offers sample passages from J. R. R. Tolkien’s The Lord of the Rings. These passages allow us to offer first approximations of some explanatory principles of the literaryepistemological experience, such as the importance of fictive time and fictional event sequences, which in turn gives us greater insight into how, for example, verb tense and aspect contribute to the evocation of the action of fiction in the reader’s mind. Ultimately, the fictive vantage point constructed by the text allows the reader access to a complex moral framework in which fictive characters are understood to make choices that will in turn set the stage for the reader’s own ethical reception of the text and the experience it offers. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2017. / FAU Electronic Theses and Dissertations Collection

In 2001, President Gordon B. Hinckley, President of The Church of Jesus Christ of Latter–day Saints announced in an opening statement at General Conference, "The vision of Joel has been fulfilled wherein he declared," he then quoted the KJV of Joel 2:28–32. Throughout the remaining six and a half years of his life, he provided no commentary on the fulfillment of this passage. Fulfillment of the passage is also referenced in the standard works for The LDS Church in Joseph Smith—History (JS—H 1:41) and in the New Testament (Acts 2:17–21). An array of publications before and after President Hinckley's statement, comment on the fulfillment of Joel 2:28–32. This thesis is not another voice commenting on the fulfillment of Joel's ancient message. However, in the many statements made on the fulfillment of Joel 2:28–32 a gap exists, in that, no study has been conducted looking specifically at the perceptions and all of the statements of Joseph Smith on the fulfillment of this passage. This thesis seeks to fill that gap. In this thesis I contend that Joseph Smith did not believe that Joel 2:28–32 had ever been fulfilled prior to his lifetime, and that Joseph utilized the prophecy and its fulfillment as a form of motivation for his followers to preach, gather, and build up Zion. Chapter one summarizes some of the history of Christianity's view of fulfillment of Joel 2:28–32. Because Joseph Smith was not raised in a vacuum, chapter two unfolds the Christian commentary on Joel's prophecy found in Bibles produced in the antebellum era that Joseph Smith lived in. Chapter three elucidates the beliefs about the fulfillment of Joel's prophecy which two contemporary Christians had—Alexander Campbell and William Miller—to show how distinct Joseph Smith's teachings and beliefs were in his time–period. Chapter four provides every documented statement Joseph Smith made on Joel's prophecy, and every primary allusion that points back to Joel 2:28–32. It provides analysis to show what connections Joseph did and did not make with fulfillment of Joel 2:28–32 and shows that Joel 2:28–32 was one of the several primary scriptural texts for the restoration. Chapter five demonstrates that other early leaders within Joseph's church also saw the fulfillment of Joel taking place in their day and as a part of their experiences. This thesis shows that Joseph Smith did not consider the fulfillment of Joel on a single occasion, as many of his predecessors and contemporaries had, but through publications and sermons he produced a more thorough structure of belief's regarding its place in the world and especially his church than any other up–start evangelical Christian leader in the antebellum era. He produced a number of revelations, which quote the unique language of Joel. He also pointed people to the ongoing fulfillment of the passage multiple times between 1830 and 1839, showing that he did not believe that fulfillment would come in a specific singular event.

This study seeks to gain an insight into the experiences Lord of the Rings tourists have on guided tours in New Zealand and the role of the tour guide(s) in that experience. The study examines motivations, expectations, actual experience and its evaluation and the role of the tour leader and guides. By drawing primarily on the results of qualitative research that examined the experience of film tourists and other people involved in the film tourism industry over a span of three years, I identified underlying motivations involved in the production and consumption of film tourism. The study found that pre-tour images of Lord of the Rings and its publicity surrounding the making of the films play a significant role in the formation of film tourists' expectations. The emotional relationship towards the films and the novel by J.R.R. Tolkien had motivated film tourists to seek a meaningful and sincere experience. Furthermore, the film and its making as discussed on the DVDs, further publicised myths like the authenticity of the film production itself and the experience of great meaning for one's personal life. Consequently, the study found that most film tourists put a high significance on the sincerity of the relationships within the tour community and with the tour leader and guide(s). The film location visit itself was experienced as highly rewarding but was significantly enhanced by the presence of the tour community ('fellowship'), reenactments and the physical presence on site. This embodiment was crucial for the overall experience as it further authenticated the location visit but also the journey itself as a worthy and spiritual endeavour. It was shown that the New Zealand image of 'green', 'clean' and 'exotic otherness' has been reinforced by multiple media portraits and matches many aspects of the Middle-earth image. All film tourists judged the use of New Zealand for the portrayal of Middle-earth as 'authentic' even if they knew about J.R.R. Tolkien's British background. Furthermore, they judged their film tourism experience as authentic even though the locations were used in a fictional setting. Thus the notions of object authenticity was explored and replaced with the concepts of existential authenticity and sincerity to shift the focus towards the active process of negotiation of authenticity in the tourism experience. To understand tourists' behaviour and motivation, notions of 'spirituality' and 'pilgrimage' were also employed. The study tourists undertook a meaningful and spiritually significant journey that was enhanced through the experience of embodiment and community which suggested parallels between the religious pilgrim and the secular film tourist. Both are on a meaningful journey to distant places and follow scripted guidelines while also creating their own experience. Embodiment played an important role. Furthermore, film tourists sought the community of other believers and were willing to 'follow in the footsteps' of film stars and crew when choosing which film locations and eateries to visit as they sought places that had attained an 'aura'.

"December 2003" / Bibliography: leaves 249-263. / vii, 263 leaves ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--University of Adelaide, School of Humanities, Discipline of English, 2004

Le texte déposé ici est l'un des documents soumis en vue d'une Habilitation à diriger des recherches en lettres et sciences humaines, soutenue à l'Université Paris X-Nanterre le 29 juin 2006. Ce texte de synthèse retrace, comme c'est l'usage, la carrière du chercheur depuis ses enquêtes en pays touareg de 1976 à 1990. Avant d'aborder les recherches en cours, l'auteur fournit un résumé de ses deux principaux ouvrages, La tente dans la solitude. La société et les morts chez les Touaregs Kel-Ferwan (Paris/Cambridge, Maison des sciences de l'homme/Cambridge University Press, 1987) et Gens de parole. Langage, poésie et politique en pays touareg (Paris, La Découverte, 2000). Il entend marquer comment s'est imposé à lui, avec de plus en plus de force au cours des années, le fait que l'anthropologie doit être considérée comme une science historique : les concepts qu'elle utilise restent indexés sur le contexte d'écriture où ils sont apparus, et ne peuvent être transposés sans trahison ni isolés sans simplification. Ce qui suppose que l'anthropologue, tout comme les autres praticiens des sciences sociales, ne peut travailler qu'à un niveau d'abstraction assez bas.<br />Les recherches en cours, que le texte aborde ensuite, consistent tout d'abord en une réflexion générale sur la littérature orale, dans ses rapports avec l'écriture. Dans ce cadre l'auteur a notamment abordé la question homérique, à travers une analyse critique des thèses de Milman Parry et Albert Lord. Il s'est aussi attaché à montrer comment les thèmes de la poésie courtoise - qu'elle soit touarègue, arabe ou occitane - sont liés aux conditions de sa production et de sa réception. Ces recherches ont par la suite fourni la matière d'un livre paru en 2012 à CNRS Éditions : L'aède et le troubadour. Essai sur la tradition orale (voir http://www.academia.edu/1500254/Laede_et_le_troubadour._Essai_sur_la_tradition_orale). <br />Les recherches de l'auteur consistent par ailleurs en une réflexion sur l'histoire des premiers contacts entre Touaregs et Français. Cette réflexion a conduit l'auteur à retracer le parcours biographique de l'explorateur Henri Duveyrier (1840-1892), et de Charles de Foucauld (1858-1916). <br />Les autres documents soumis en vue de cette habilitation étaient un recueil d'articles, dont certains, consacrés au parcours de Charles de Foucauld, ont fourni la matière à une biographie parue en 2009: Charles de Foucauld, moine et savant (voir http://halshs.archives-ouvertes.fr/halshs-00426237/fr/). À quoi s'ajoutait une biographie d'Henri Duveyrier parue en 2007 aux éditions Ibis Press sous le titre: "Henri Duveyrier. Un saint-simonien au désert".

D'enfant intrigué par des inscriptions en gallois, Tolkien évolue vers un apprentissage précoce du latin, du grec et de nombreuses langues anciennes. Sa passion pour les langues ne se dément pas: bientôt il travaille à l'élaboration de langues inventées basées sur le finnois, puis il fonde un club de lecture de sagas en norrois. Dans son étude des langues, il s'intéresse aux anciens textes qui recèlent leur évolution: très vite, pour lui, le langage et le mythe sont indissociables. Le langage génère du mythe et ce dernier survit à travers les langages. Du propre aveu de l'auteur, c'est pour donner vie à ses langues inventés qu'il créa leur monde: « [...] il lui fallait une « histoire » pour lui servir de base. [...] Il mettait ce langage au point, maintenant il lui fallait trouver les gens dont ce serait la langue. » (Carpenter, 2002). En marge de ses recherches universitaires, il construit donc sa mythologie personnelle, un travail étalé sur toute une vie dont quelques vingt ans sur le seul Seigneur des Anneaux pour lequel il s'attarde minutieusement sur chaque mot: « It was begun in 1936, and every part has been written many times. Hardly a word in its 600 000 or more has been unconsidered. » (Carpenter, 1981). En parcourant la biographie de ce linguiste-écrivain, qui peut se surprendre de voir le langage comme personnage principal de son oeuvre Le Seigneur des Anneaux? Son récit se veut une reconstruction moderne basée sur les légendes anciennes qu'il affectionne et il y inclut à cet effet nombre des éléments langagiers, relevant souvent de la pensée mythique, qui donnent à ces récits anciens leur saveur particulière. Parmi ces éléments, nous avons relevé le traitement accordé à la nomination et celui accordé aux manifestations de la parole poétique que sont ces chants et poèmes que l'on retrouve égrenés dans la narration en prose. En premier lieu, nous exposerons l'intérêt de l'auteur pour le langage et les littératures médiévales (principalement germaniques et finnoise), notamment pour leurs techniques langagières particulières. Nous nous appuierons en cela sur ses essais consacrés aux sources et à la genèse du texte (Tolkien, 1981, 1997). Puis, nous mettrons en relief ce qui, de la pensée mythique, éclaire la perspective et l'utilisation par Tolkien du nom et de la parole poétique avec l'appui de l'essai de Mircea Eliade: Aspects du mythe. Ensuite, il nous faudra étudier la littérature médiévale germanique avec l'aide des ouvrages de Régis Boyer y ayant trait. Nous pourrons ensuite nous pencher sur la question du traitement de la nomination dans l'oeuvre de Tolkien: quel est sa nature, son sens et ses fonctions pour le récit et qu'est-ce qui la rattache à la pensée mythique? Enfin, nous nous intéresserons aux nombreux chants et poèmes propres à l'oeuvre. Nous verrons comment ils définissent des cultures, relatent un passé et des mythes; bref, comment ils ajoutent à la cohérence et à la profondeur de l'univers fictif dépeint. Ainsi, et plus que de simples artifices stylistiques, ces manifestations langagières singulières qui imprègnent Le Seigneur des Anneaux participent de la structure même du récit et sont étroitement liées à la pensée mythique: le langage, le mot, a un véritable pouvoir chez Tolkien. Voilà ce que ce travail tendra à démontrer. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Mythe, Nomination, Parole poétique, Fantasy.

Den populära bokserien om den föräldralöse pojken och trollkarlen Harry Potter har väckt stor uppmärksamhet i medier och inom diverse forskningsfält. De religiösa budskap som serien sänder ut till läsare har bland annat blivit kritiserade av diverse kristna samfund i Sverige och det är denna kritik som ligger till grund för denna studie. Det övergripande syftet i denna studie är att, utifrån de motstridiga uppfattningarna angående Harry Potter bokserien, undersöka vilka symboliska uttryck för ondska och godhet som skildras i samband med de två karaktärerna Harry Potter och Lord Voldemort. Den textanalys som sedan utförs bygger på olika symbolteorier inom. Vidare är olika symboliska uttryck för begreppen ondska och godhet centrala för denna studies analys. Sammanfattningsvis går att säga att hos karaktären Harry Potter skildras både symboliska uttryck för ondska och godhet medan det hos karaktären Lord Voldemort finns starkt uttalade symboliska uttryck för ondska i boken Harry Potter och Halvblodsprinsen. Då det kommer till den kritik bokserien har mottagit från diverse kristna samfund så blandar författaren av dessa böcker symboler och deras innebörd i samband med många av karaktärerna och inte minst i skildringen av Harry Potter. Trots detta så framkommer det inte att detta sänder ut ett budskap om att typiskt onda egenskaper kan tolkas som goda utan, precis som i dessa böcker så är det varje människas egna val i avgörande situationer som definierar en människas karaktärsdrag.

"Image and Text" focuses on the consequences of multi-media interaction on the concept of a work's meaning(s) in three distinct publishing trends in nineteenth-century Britain: graphic satire, the literary annuals, and book illustration. The graphic satire of engravers James Gillray and George Cruikshank is replete with textual components that rely on the interaction of media for the overall satirical impact. Literary annuals combine engravings with the ekphrastic poetry of writers including William Wordsworth, Samuel Taylor Coleridge, Robert Southey, and Letitia Elizabeth Landon. Book illustrations provided writers Sir Walter Scott and Alfred, Lord Tennyson a means to recycle previously published works as "new" texts; the engravings promote an illusion of textual originality and reality by imparting visual meanings onto the text. In turn, the close proximity of text to image changes visual meanings by making the images susceptible to textual meanings. Many of the theoretical implications resulting from the pairing of media resound in modern film adaptations, which often provide commentary about nineteenth-century visual culture and the self-reflexivity of media. The critical heritage that has responded to the pairing of media in nineteenth-century print culture often expresses uneasiness with the relationship between text and mechanically produced images, and this uneasiness has often resulted in the treatment of text and image as separate components of multi-media works. "Image and Text" recovers the dialogue between media in nineteenth-century print forms often overlooked in critical commentary that favors the study of an elusive and sometimes fictional concept of an original work; each chapter acknowledges the collaborative nature of the production of multi-media works and their ability to promote textual newness, originality (or the illusion of originality), and (un)reality. Multi-media works challenge critical conventions regarding artistic and authorial originality, and they enter into battles over fidelity of meaning. By recognizing multi-media works as part of a diverse genre it becomes possible to expand critical dialogue about such works past fidelity studies. Text and image cannot faithfully represent the other; what they can do is engage in dialogue: with each other, with their historical and cultural moments, and with their successors and predecessors.