This thesis is a historical study of landscape in a pastoralist region of South Sudan called Gogrial. Gogrial is known in academic studies through Godfrey Lienhardt’s ethnographic research on Dinka religion, conducted there in the late 1940s. Since that time the area has suffered extensively in two civil wars. This thesis reinterprets Gogrial’s recent past, from the perspective of those who live there. It contributes to studies of African landscapes by showing how the landscape of Gogrial has been constructed and reconstructed through periods of civil war and expanding and contracting state power. It argues that transforming the landscape is both a way of mediating insecurity and a central part of local historical narratives. This thesis informs debates on how mobile populations construct landscape; it does this by focusing on how different pathways and different centres are temporally, socially and spatially constructed. It diverges from most studies of pastoralism, which stress marginalization, to show how pastoralists create their own centres. This is a local study but it is firmly situated in a wider political context, and is attentive to how the construction landscape in Gogrial has interacted with wider political transformations in South Sudan. Therefore it is also partly a study of how pastoralists engage with the state, showing how rural populations have sought to tap the state’s power, while retaining distinct moral claims on the landscape. In its broadest sense this is a study of how people live with chronic insecurity. Despite the extreme violence this region has experienced, people in Gogrial do not see their lives and their locality as defined by violence. Instead, this thesis will show how the experience of predatory states and militaries are woven into and in some cases subsumed by local versions of the past that stress different processes and different centres. This challenges much of the historiography of Sudan and South Sudan, which has presented places like Gogrial as victimized peripheries. In contrast, this thesis will explore rural agency and the creative cultural management of insecurity through making and remaking the landscape.

In 1654 the first Durham monthly meeting was established over concerns regarding 'the estate & conditions of the Church' in their community. The establishment of this meeting marks the beginning of a distinctive and recognizable community of Quakers in north-east England. This thesis examines this community, and explores the processes and reasons for religious governmental organization among the early Quakers, and it examines community relationships and religious divisions through the Quaker community in County Durham and Newcastle upon Tyne. This detailed study of Durham and Newcastle's Quakers reveals the early Quaker community as a manifestation of the larger English struggle between government, authority and religion in the seventeenth century.

From the introduction of Christianity into Ireland in the fifth century to the arrival of the Vikings in the ninth, the attitudes of the Irish Church towards bloodshed and violence changed considerably. The moral code of pacifism and non-violence, especially towards other Christians, advocated by the Christian Churches came into direct confrontation with the violent necessities of secular life when the Roman Empire adopted the new faith as its state religion. Further difficulties arose when the Roman Empire gave way to Germanic kingdoms, and when the Christian faith began to make its way out to lands unconquered by Rome, such as Ireland; challenged by cultures in which honour and violence were part of the social fabric, and by the idea that victory in battle demonstrated divine favour, the Church had to both integrate itself into these new lands and try to draw them closer to the Christian ideal. Penance for the sins committed in life could be undertaken, but it was an arduous and humiliating process, such that many did not seek redemption until near death, an attitude which did not rest easy with the Church. The monastic system of penance, fixed in term and confessed in private, became available to the laity in the British Isles, a seismic shift which would allow a layman a new avenue to atone for sins of bloodshed, from murder to killing in war. It has, however, been questioned as to whether such penance was widely available to the laity as a whole or only to a specific group from among them. This thesis will explore how this changing attitude towards violence within the Irish Church demonstrates that this new form of penitential practice was indeed available to the whole laity through examining the development in nuance concerning the various sins of bloodshed across not only the Irish Penitentials, but hagiography, canon law, secular law, narratives, and other texts.

From 1920 to 1954 British advertising practitioners spoke readily about achieving professional status. Studies have examined sociological processes of professionalization within the advertising industry. This thesis instead addresses the question of what professionalism meant in the context of advertising, a modern occupation whose practitioners claimed expertise in persuasion itself. The meaning of professionalism in advertising matters because the formation of professional identity was fundamental to the way that advertising agents understood, marketed, and sought to develop their practice in the years following the First World War. This is important because their practice – the creation of marketing campaigns based on advertisements – was significant in shaping and supporting the economic growth of twentieth-century consumer culture in Britain. The thesis has three main dimensions. First, it examines the advertising industry’s changing professional narrative by considering how practitioners described their occupation, and the ways in which professionalism was experienced and enacted on an everyday basis in the advertising agency. Second, taking the development of advertising institutions and education programmes, it explores the means by which young people and women presented themselves as practitioners. Third it demonstrates the effect of connections with the global advertising industry and imperial markets on the formation of a professional identity in British advertising from 1920 to 1954. Understanding the formation of professional identity of advertising practitioners in particular offers insight into the nature of professional identity in an emerging creative occupation. Moreover, it forms an important part in explaining how advertising practitioners helped advertising not only to be tolerated, but to grow in to be a central and ‘normal’ feature of British consumer society.

This thesis seeks to re‐define the Cold War as first and foremost a conflict of imperialisms and to identify how it was fought on the ground. It does so by identifying and comparing British policies in two geostrategic colonies, Hong Kong (1938‐1952) and Cyprus (1941‐1955), where there operated two of what policymakers considered to be the British Empire’s most critical communist threats: the Chinese Communist Party (CCP) and the Progressive Party of Working People (AKEL). The thesis examines the motivations and actions of British colonial policymakers, as they attempted to recover Britain’s great power status and imperial prestige, against the challenges of international anti‐colonialism, colonial nationalisms, and, above all, the seemingly coordinated efforts of colonial, national, and transnational communist movements to undermine the British Empire. This British revisionist study argues that British imperialism (as well as that of the Soviet Union) started, defined the nature of, and was transformed in response to the Cold War.

Map makers often left Barnton off their plans of Cheshire, though neighbouring places all appeared. Tourists avoided the township, remaining, on the important high ways that encircled but did not touch Barnton. Historians and topographers hesitated to include the place because they found little to quote except population and acreage. Barnton crept into works only when completeness demanded the township's presence, as in Ormerod's History in 1819 and on the early Ordnance Survey of 1840. Presumably the settlement seemed unworthy of inclusion on account of its long history of poverty, its minute area, its lack of gentry and clergy, and its down-to-earth, workaday atmosphere that provided nothing of interest to contemporaries. Barnton had not the lush farmland of High Leigh or the old-world charm of Great Budworth High Street or the great rock salt mine of Marston. It had no city walls like Chester nor massive residence like Alderley nor ancient castle like Haltonnor indeed historic heathland like Rudheath. The place had no famous cotton factories like Stockport nor silk mills like Congleton. Its population could not rival Frodsham, Runcorn, or Mantwich. Its men did not become learned divines well-known authors, or clever inventors. Thus it stood in the background of contemporary thought. Hence the canal settlement provides unrivalled examples for a study of a community. Famous or notorious places like Chester and Manchester exhibit distorted images because contemporaries worked so hard to give an acceptable account of these towns for themselves and for posterity that it remains difficult to remove the curtain of prejudice, local pride, zealous criticism, and deceit which surround the reports and histories. Barnton had its showpieces. It is unavoidable to avoid noticing Barnton Manor, the tenant farmers, William Leigh's new house, the religious revival, reforms of local administrative machinery, the two immense canal tunnels. Such things proved to be the pride of the inhabitants. Yet it remains essential to slip away from the guided tour to see what the people avoided showing, to move from the parlour to the kitchen, or perhaps to wander into the back yard and peep into the waste bin. Barnton guides would not point out these fascinating and instructive points partly because they would hardly think them interesting and partly because they might feel ashamed. Yet unfortunately the rubbish, the filth, the cast-offs of one generation give a more adequate idea of society than can all the carefully-tended and lovingly-prepared exhibition pieces. Without rejecting the beautiful and upright, without being deaf to the descriptions and advice of contemporaries, it is necessary to keep an ear open for whispered conversations and furtive confessions, to see what goes on when the lights go out, to probe the impressive facade of family pride. In this way Barnton men and women become not the saints that gravestones speak about nor merely he shadowy figures in tax returns, not the scoundrels who threw up slum Property and attended cock fights, nor indeed the nonentities who made up the labouring population of England, but human beings with very much the same thoughts, ideas, sins, failings, the same saving graces and kindlinesses that have characterized people in all ages. The dead come alive, and their society too lives again. In the long run and in essentials Barnton society after 1775 could possess few points radically to distinguish it from past, contemporary, or future social experiments, because human nature, the human mind, remains the same in all centuries. On account of environment and influences peculiar to the age, however, the social organization must exhibit certain noticeable idiosyncrasies.

The excess enthalpies and volumes of mixing have been measured for a number of cyclic ethers with benzene and cyclohexano. In addition the enthalpies of milling of hexafluorobenzene + 1,4-dioxan have been measured. The studies suggest that a rather weak specific interaction occurs between benzene and some cyclic ethers. The present results show reasonable correlation with other estimates of the electron-donor ability of the ethers; the interaction between benzene and the oxygen lone pair may involve a charge-transfer mechanism. Replacing benzene with a stronger acceptor, hexafluorobenzene, enhances the interaction. Volumes of mixing of 1,4-dioxan with several hydrocarbons have also been measured. An apparatus is described for the precise measurement of vapour pressures; preliminary measurements have been made to test the operation of the apparatus. Work on fluorocarbon + hydrocarbon mixtures is described in the Appendix. The results indicate that it is the shape of the hydrocarbon that is the dominant factor governing the magnitude of the excess function and that TT-TT interactions play a secondary role in this respect.

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There can be no doubt that Ms Donner has set herself a very difficult task, even a perverse one in terms of the wide-ranging but eclectic study that surrounds her chosen thesis. Because of the diverse nature of her sources, and the synthetic nature of the linkages she tries to establish, much of this difficulty brushes off on her examiners in attempting to assess the validity of her conclusions. This is caused not only because her range necessarily tests my expertise, but also because of the nature of her writing, which is sometimes more assertive than deductive, associative rather than analytical. I have a sense of a thesis being imposed upon a widely discrepant range of sources rather than emerging from them. Herein lies my difficulty, for this is a thesis without a clearly defined body of primary sources, though one could have been produced for many sections, whilst other sections seem to derive entirely from secondary reading. Thus the more normal skills of the deduction and development of an argument from clearly rehearsed sources is much less apparent here. She seems sometimes to miss the substance of issues and to become engrossed with certain accidents of the matter in view. Another difficulty is the differing genre employed as the thesis develops from intellectual history to the sociology of elites. Or again, it seems that the full prescription has not been fulfilled in the writing: e.g., p18 promises a discussion in the third section of Virginia Woolf, John Baillie and William Temple, but in the event Temple seems to get left out. I am also curious as to why Ms Donner looks for the Victorian legacy where she does. Presumably it is because with Pattison, Jowett and Essays and Reviews as her starting point, she wants to lodge the whole enterprise within the Broad Church Tradition. Otherwise she might have looked at areas of more anticpated traditionalism, in theology e.g. the writings of anglo-catholic thinkers like Austin Farrer and E.L.Mascall, or the whole tradition of the neo-orthodox; in practice, debates about language and worship [whether in Prayer Book or Scripture], about the nature of priestood, sacraments, and the received beliefs of Church, and about the nature of authority in the church. All of which might have added some density to the thinning ranks. There is, therefore, much to criticize. On the other hand, there are strengths. The candidate demonstates a shrewd intelligence, even if it is not always well-focussed, but this should not detract from some of her interesting insights. Though sometimes overtaken by jargon and sometimes dense in exposition, she is capable of writing quite well. Moreover she has clearly eschewed the safe option, and thus needs to be rewarded for her courage, even if the end result is not altogether successful. Again the dissertation demonstrates a clear and conscious hypothesis, indeed at times it seems too clear and commanding. There is a freshness that comes from a mind untraditioned by familiarity with the British scene from childhood, though sometimes that leads to imperfect understanding of situations and processes.

No description available.