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In my thesis I have translated five dramas by Karoline von Günderrode: Mora, written at the latest 1804 but likely 1801/02; Hildgund, created before 1804; Nikator written the middle of 1804; Udohla originated around the turn of 1804/05; Magie und Schicksal written the beginning of 1805; all were published under the pseudonym Tian in 1805, except Mora which was printed in 1804. (Refer to Walter Morgenthaler's Karoline von Günderrode, Sämtliche Werke und Ausgewählte Studien, 90, 116, 142, 147, 156.) Günderrode is usually classified as a writer aligned with German Romanticism, however, her works, like her life, defy easy categorization. Her struggle with contemporary gender roles is especially evident in her dramatic texts, where her idiosyncratic choice of form, structure, themes, and linguistic idioms – which I will present here as a position between German Romanticism and Classicism – locate her in a poetic realm of her own creation. This is a realm in which she can transcend the personal tragedies that permeate her existence and in which her vision of love as a union of equals struggles to find a fulfilling conclusion. This utopian conclusion is denied her both in her dramatic texts and life which ends in tragedy and death.

Although the field of Teaching Chinese as a Foreign Language (TCFL) is still a relatively emerging one, its history runs much longer than we expect. As early as the mid to late 19th Century, Chinese was being shown in way that had not been done before – as textbooks. More importantly, these textbooks were created by non-native speakers. Yet their value as historical documents and as foundation pedagogical resources has not yet been fully recognized. The present study is an initial conversation of four late 19th century textbooks and how they pioneered presenting Chinese to a Western audience. After discussing the theoretical differences between China and the West that led to the need for textbooks, the four textbooks will be compared on how they addressed the aspects of pronunciation, tones, characters and the skills of reading, writing and speaking to their respective audiences. Such comparisons should reveal that by understanding the learner’s perspective and utilizing non-native knowledge, these textbook authors were able to teach Chinese as a pedagogically progressive, learnable language. This study should not only add depth to our knowledge of the historical foundations and teaching precedents, but will also highlight the ways Chinese was instructed and how this can positively impact our modern teaching.

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This study is an attempt to (1) minimize the lack of rhetorical scholarship in Mormon studies, and (2) add to the historical study of rhetoric in nineteenth-century America. Since the Mormon Church's establishment in 1830, sermons have been a vital part of the Church's development into a worldwide institution. From the simple testimonial to the more complex doctrinal explication, early Mormon leaders used the art of preaching to spread their message of God and His glories. But rarely have historians or critics focused on the rhetoric—the persuasive techniques—of these sermons. This, perhaps, stems from early Mormonism's general aversion to the rhetorical textbook, or the theory of rhetoric and rhetorical practice. But the practice of rhetoric was (and continues to be) vital for the Church. And while the majority of early Mormon speeches concerned scriptural or doctrinal appeals, leaders such as Sidney Rigdon, Joseph Smith, and Brigham Young were often forced by internal and external difficulties to give persecution sermons: speeches that fused both sacred and secular motifs to transcend the simple testimony of faith, repentance, and baptism. By analyzing these persecution speeches we can better understand how leaders such as Joseph Smith would use the art of persuasive communication in responding to tragic circumstances, in supporting the Saints, or in reaffirming the Church's position as a separate and peculiar people. This study, then, reviews the general rhetorical framework of early Mormon oratory, the educational backgrounds of the persecution genre's most influential speakers, the major speeches that comprise this tradition with analyses of the technical aspects that ornament the speeches, the various responses of those that heard or read them, and the prevalence and implications of persecution rhetoric today. Thus, the purpose of this study is to understand one section of Mormon history from an oratorical point of view, recognizing the value of seeing a religion through the eyes of its speakers and its communicative practices, a recognition that should be important to critics of early Mormon history and thought.

This study is a geographical description of a specific area at a particular point in history. The year 1869 was chosen for the study of the Wasatch Front because it is a datum point; something to work from. Following the completion of the transcontinental railroad at Promontory, Utah, on May 10, 1869, the typically Mormon society at the Wasatch Front oasis began to be more rapidly integrated to the cultural and economic influences from the East. A geographic study of this area in 1869 focuses attention on the nature of the Mormon civilization and more fully illuminates the effect of progress on the area.

The first known party of white men who entered the area that became Utah included a Franciscan Friar, Silvestre Velez de Escalante. This expedition passed through the Milford Valley in the fall of 1776 and it was when they were camped at San Brigida, near or on the present site of Milford, that the important decision to turn back to Sante Fe was made.Near the hot springs which are 15 or 20 miles farther south, Escalante recorded that the territory of the bearded Indians they had first encountered at the Sevier River extended to that point. It is not known for a certainty just what relationship these Indians had with those found in the same area nearly three-fourths of a century later, but the Indians found in the Milford Valley particularly, in the 1850's, were clans of the Paiute Tribe. The Toy-ebe-its had their headquarters near Milford and they claimed the area to the north nearly to the shores of Sevier Lake. The Pah-moki-abs whose headquarters were at Minersville, claimed the rest of the valley from Milford south.