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This MA thesis is a comparative study of the novels of Luigi Pirandello (Agrigento 1867--Rome 1936) and Max Frisch (Zurich 1911--1991). Six texts are discussed: Pirandello's Il fu Mattia Pascal (1904), Quaderni di Serafino Gubbio operatore (1915), and Uno, nessuno e centomila (1925--6); and Frisch's Stiller (1954), Homo faber (1957), and Mein Name sei Gantenbein (1964). The comparison highlights the great similarities between Pirandello's and Frisch's treatment of the theme of identity as well as some important (and mainly structural) differences in their novelistic works. The analysis of the three pairs of novels shows the developments in narrative structure and the characteristic change of attitude towards the question of identity construction that took place from early-modernism to postmodernism.

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There is no abstract available for this dissertation.

In the mid 1920's Muncie, Indiana, was exposed to the penetrating scrutiny of Robert S. Lynd and Helen M. Lynd, which resulted in the sociological treatise, Middletown. In the mid 1930's the sociological team once again descended upon "Middletown" to see what, if any, changes had taken place in the intervening ten years. The results of this survey were embodied in an equally famous treatise, Middletown In Transition. Figuring prominently in both surveys was George R. Dale, the crusading editor of the Muncie Post-Democrat of Middletown and the controversial mayor-editor of Muncie in Middletown In Transition.The purpose of this study is to present the story of Dale's battle with political corruption, Klan bigotry, and most of all, his fight for freedom of speech and a free press. The copies of the Muncie Post-Democrat and other pertinent sources which the writer deemed necessary for a proper evaluation of the study have been utilized.

The legacy of James Shaver Woodsworth, according to the traditional biographies, has been an indelible one on the Canadian historical landscape. His biographers have elevated Woodsworth to not only a hero of the Canadian political left, but of the whole nation. Studies of Woodsworth’s life have traditionally rested their case on All Peoples’ Mission in Winnipeg, calling it a watershed moment in the ideological development of J. S. Woodsworth. They characterize his time as Superintendent, from 1908-1913, as the defining moment which would later lead him to found the Cooperative Commonwealth Federation. This Master’s thesis seeks to analyze the historical periphery of this period in order to illustrate Woodsworth’s standard approach to the Social Gospel in Canada. By employing a micro-historical methodology, a greater context reveals that All Peoples’ Mission was not the dynamic, revolutionary institution that his biographers describe. Instead, Woodsworth spent his time in Winnipeg experimenting with different and sometimes conflicting philosophies. This stage of Woodsworth’s ideological development can instead be best characterized by his strong nativist beliefs. His writings and speeches during this period indicate a struggle between Woodsworth’s understanding of assimilation and integration. James Shaver Woodsworth was a far more complex character during this period than his biographers would have us believe.

Between 1840 and the end of the 1850s, the French-Canadian elite dominating the political landscape was calling for "reformism". Besides belonging to the same generation, the members of this elite shared several features: they had accepted the Union, campaigned for responsible government and opposed annexation to the United States. This thesis aims to put forward some of the main ideas of this elite, and thereby of the reformist period. In the historiography of Canada and Quebec, the reformists are generally portrayed as founders, be it of a nation, a political regime or a bourgeois social order. To avoid teleological pitfalls, this thesis attempts to bring back, in context, the flavour of the thought of a particular time. / Reformist thinking was reconstituted from three kinds of sources: the reconstruction of debates in the legislative assembly, the French-Canadian "ministerial press" of the mid-nineteenth century, and the many reformist writings left by the figures under study, including government reports, personal diaries, public discussions and two novels. Attentive study of these sources reveals five main axes of thought, revolving around the time, politics, the economy, the social fabric and religious concerns. A chapter is devoted to each of these themes. / I argue that reformist thought has its own consistency, that is to say that it is distinct from the reactionary ultramontanism of Mgr Bourget and from the doctrinaire liberalism of "les rouges" and the "Institut canadien". It seeks to show that the reformists believed in the virtues of progress, of responsible government and of the free market, but that at the same time they were anxious about the future of their nationality. Their constant concern for the unity of their nationality and their will to establish, with the clergy, a more rigorous morality, able to "make people better", bears witness to this uneasiness about the future and a concern for preservation which typifies the conservative.