This study deals with modern mission history in north eastern Africa. When the rigid Islamistic Mahdi regime in the Sudan was defeated by an Anglo-Egyptian army in 1898, H G Guinness and K Kumm came to Aswan and initiated the Sudan Pionier Mission (SPM) in 1900. The SPM had its spiritual roots in the Holiness Movement and became an interdenominational German-based faith mission. Although the SPM was started in Aswan to advance from there to the south to evangelize animistic people groups in the Eastern Sudan, the SPM actually consolidated its work in and around Aswan for internal and external reasons. Thus, the focus of the SPM shifted from an animistic to an Islamic audience with a special emphasis on the Nile-Nubians occupying the Nile valley between Aswan and Dongola. This study contributes generally to the historiography of the SPM between 1990 until 1966 and analyzes especially the development of the SPM into a mission among the Nile-Nubians during this period. The ethnic groups of the Nile-Nubians will be introduced and their historical, political, social, economic, linguistic and religious situation will be presented. This thesis further describes the topographical development of the SPM and its missiological approach. A special emphasis is given to the life story of the Kunuuzi Nubian convert Samu’iil Ali Hiseen (SAH-1863-1900) and his multifaceted contribution to the work of the SPM. SAH was the first Nubian evangelist in modern times and the major stakeholder of the Nubian vision. Neither the history of the SPM as “Nubian Mission” nor the life and work of SAH have been researched and presented before. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

This missiological project seeks to study the role of the Guinnesses and Kumms in reaching the Sudan Belt, particularly through the Sudan-Pionier-Mission (SPM) founded in 1900. The term Sudan Belt referred to Africa between Senegal and Ethiopia, at that period one of the largest areas unreached by Christian missionaries. Grattan Guinness (1835-1910) at that time was the most influential promoter of faith missions for the Sudan. The only initiative based in Germany was the SPM, founded by Guinness, his daughter Lucy (1865-1906), and her German husband Karl Kumm (1874-1930). Kumm has undeservedly been forgotten, and his early biography as a missionary and explorer in the deserts of Egypt is here brought to light again. The early SPM had to struggle against opposition in Germany. Faith missions were considered unnecessary, and missions to Muslims untimely by influential representatives of classical missions. The SPM was seeking to reach the Sudan Belt via the Nile from Aswan. The most promising figure for this venture was the Nubian Samuel Ali Hiseen (1863-1927), who accomplished a scripture colportage tour through Nubia. Unfortunately, he was disregarded by the first German missionary, Johannes Kupfemagel (1866-1937). When the SPM failed to reach the Sudan Belt due to political restrictions, Kumm and the SPM board were divided in their strategies. Kumm planned to pursue a new route via the Niger River, seeking support in Great Britain rather independently. The SPM, holding on to Aswan, dismissed Kumm, and began to decline until it made a new start in 1905, but for a long time remained a local mission work in Upper Egypt. The Sudan United Mission however, founded by the Kumms in 1904, did indeed reach the Sudan Belt. An analysis of the SPM reveals its strengths and weaknesses. The SPM grew out of the Holiness movement and shared the urgency, which made faith missions successful, but also was the SPM's weakness, as it suffered from ill-preparedness. The SPM innovatively gathered together single women from the nobility in a community of service for missions under its chairman, Pastor Theodor Ziemendorff (1837-:1912). / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

This thesis delineates the transformation of Iran’s so-called post-revolutionary ‘religious intellectuals’ (rowshanfekran-e dini) from ideological legitimators within the political class of the newly-established theocratic-populist regime to internal critics whose revised vision for the politico-religious order coalesced and converged with the growing disillusionment and frustration of the ‘Islamic left’, a constellation of political forces within the governing elite of the Islamic Republic, that following the death of Ayatollah Khomeini increasingly felt itself marginalised and on the outskirts of power. The historical evolution of this complex, quasi-institutionalised and routinized network, encompassing theologians, jurists, political strategists and journalists, which rose to prominence in the course of the 1990s, and its critical engagement with the ruling political theology of the ‘guardianship of the jurist’, the supremacy of Islamic jurisprudence, political Islamism and all forms of ‘revolutionary’ and ‘utopian’ political and social transformation, are scrutinised in detail. In this vein, the thesis examines the various issues provoked by the rowshanfekran-e dini’s strategic deployment and translation of the concepts and ideas of a number of Western thinkers, several of which played a pivotal role in the assault on the ideological foundations of Soviet-style communism in the 1950s and 1960s. It then moves to show how this network of intellectuals and politicos following the election of Mohammad Khatami to the presidency in May 1997 sought to disseminate their ideas at the popular level by means of the press and numerous party and political periodicals, and thereby achieve ideological and political hegemony. The thesis proceeds to demonstrate the intimate connection between the project of ‘religious intellectualism’ and elite-defined notions of ‘democracy’, ‘electoral participation’, ‘reform’ and ‘political development’ as part of an effort to accumulate symbolic capital and assert their intellectual and moral leadership of the polity.

This missiological project seeks to study the role of the Guinnesses and Kumms in reaching the Sudan Belt, particularly through the Sudan-Pionier-Mission (SPM) founded in 1900. The term Sudan Belt referred to Africa between Senegal and Ethiopia, at that period one of the largest areas unreached by Christian missionaries. Grattan Guinness (1835-1910) at that time was the most influential promoter of faith missions for the Sudan. The only initiative based in Germany was the SPM, founded by Guinness, his daughter Lucy (1865-1906), and her German husband Karl Kumm (1874-1930). Kumm has undeservedly been forgotten, and his early biography as a missionary and explorer in the deserts of Egypt is here brought to light again. The early SPM had to struggle against opposition in Germany. Faith missions were considered unnecessary, and missions to Muslims untimely by influential representatives of classical missions. The SPM was seeking to reach the Sudan Belt via the Nile from Aswan. The most promising figure for this venture was the Nubian Samuel Ali Hiseen (1863-1927), who accomplished a scripture colportage tour through Nubia. Unfortunately, he was disregarded by the first German missionary, Johannes Kupfemagel (1866-1937). When the SPM failed to reach the Sudan Belt due to political restrictions, Kumm and the SPM board were divided in their strategies. Kumm planned to pursue a new route via the Niger River, seeking support in Great Britain rather independently. The SPM, holding on to Aswan, dismissed Kumm, and began to decline until it made a new start in 1905, but for a long time remained a local mission work in Upper Egypt. The Sudan United Mission however, founded by the Kumms in 1904, did indeed reach the Sudan Belt. An analysis of the SPM reveals its strengths and weaknesses. The SPM grew out of the Holiness movement and shared the urgency, which made faith missions successful, but also was the SPM's weakness, as it suffered from ill-preparedness. The SPM innovatively gathered together single women from the nobility in a community of service for missions under its chairman, Pastor Theodor Ziemendorff (1837-:1912). / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

This study uses the Tibetan mandala, a Buddhist meditation aid and sacred artform, as a secular critical model by which to analyse the complete fictions of author David Mitchell. Discussing his novels, short stories and libretti, this study maps the author's fictions as an interconnected world-system whose re-evaluation of secular belief in galvanising compassionate ethical action is revealed by a critical comparison with the mandala's methods of world-building. Using the mandala as an interpretive tool to critique the author's Buddhist influences, this thesis reads the mandala as a metaphysical map, a fitting medium for mapping the author's ethical worldview. The introduction evaluates critical structures already suggested to describe the author's worlds, and introduces the mandala as an alternative which more fully addresses Mitchell's fictional terrain. Chapter I investigates the mandala's cartographic properties, mapping Mitchell's short stories as integral islandic narratives within his fictional world which, combined, re-evaluate the role of secular belief in galvanising positive ethical action. Chapter II discusses the Tibetan sand mandala in diaspora as a form of performance when created for unfamiliar audiences, reading its cross-cultural deployment in parallel with the regenerative approaches to tragedy in the author's libretti Wake and Sunken Garden. Chapter III identifies Mitchell's use of reincarnation as a form of non-linear temporality that advocates future-facing ethical action in the face of humanitarian crises, reading the reincarnated Marinus as a form of secular bodhisattva. Chapter IV deconstructs the mandala to address its theoretical limitations, identifying the panopticon as its sinister counterpart, and analysing its effects in number9dream. Chapter V shifts this study's use of the mandala from interpretive tool to emerging category, identifying the transferrable traits that form the emerging category of mandalic literature within other post-secular contemporary fictions, discussing works by Michael Ondaatje, Ali Smith, Yann Martel, Will Self, and Margaret Atwood.

This thesis addresses critical conceptions of Scottish literary development in the twentieth-century which inscribe realism as both the authenticating tradition and necessary telos of modern Scottish writing. To this end I identify and explore a Scottish ‘counter-tradition’ of modern uncanny fiction. Drawing critical attention to techniques of modal disruption in the works of a number of post-1970s Scottish writers gives cause to reconsider that realist teleology while positing a range of other continuities and tensions across modern Scottish literary history. The thesis initially defines the critical context for the project, considering how realism has come to be regarded as a medium of national literary representation. I go on to explore techniques of modal disruption and uncanny in texts by five Scottish writers, contesting ways in which habitual recourse to the realist tradition has obscured important aspects of their work. Chapter One investigates Ali Smith’s reimagining of ‘the uncanny guest’. While this trope has been employed by earlier Scottish writers, Smith redesigns it as part of a wider interrogation of the hyperreal twenty-first-century. Chapter Two considers two texts by James Robertson, each of which, I argue, invokes uncanny techniques familiar to readers of James Hogg and Robert Louis Stevenson in a way intended specifically to suggest concepts of national continuity and literary inheritance. Chapter Three argues that James Kelman’s political stance necessitates modal disruption as a means of relating intimate individual experience. Re-envisaging Kelman as a writer of the uncanny makes his central assimilation into the teleology of Scottish realism untenable, complicating the way his work has been positioned in the Scottish canon. Chapter Four analyses A.L. Kennedy’s So I Am Glad, delineating a similarity in the processes of repetition which result in both uncanny effects and the phenomenon of tradition, leading to Kennedy’s identification of an uncanny dimension in the concept of national tradition itself. Chapter Five considers the work of Alan Warner, in which the uncanny appears as an unsettling sense of significance embedded within the banal everyday, reflecting an existentialism which reaches beyond the national. In this way, I argue that habitual recourse to an inscribed realist tradition tends to obscure the range, complexity and instability of the realist techniques employed by the writers at issue, demonstrating how national continuities can be productively accommodated within wider, pluralistic analytical approaches.

<p>Кулинарска лексика уопште, као и<br />кулинарска лексика Војводине није до сада<br />детаљније са лексичко семантичког и<br />творбеног аспекта обрађивана (осим у<br />појединим приказима наших дијелектолога и<br />лексикографа), али је свакако она (не у<br />потпуности) део српских важнијих<br />дијалекатских речника (Од Вукова до<br />Речника српских говора Војводине) и<br />речника општег типа.<br />У истраживачком раду је примењена у нас<br />одомаћена теорија семантичких поља руског<br />етнолингвисте Никите Толстоја. У лексичко<br />семантичкој и творбеној анализи као и у<br />лексикографској обради примењен је<br />дескриптивни, лингвогеографски и<br />компаративни метод.<br />Обрађено је шеснаест семантичких поља:<br />Намирнице, Оброци, Припремање хране,<br />Зимница, Млеко , млечни производи и јела<br />од млека, Супе и чорбе, Јела од теста,<br />Јела од јаја, Јела од меса, Месне<br />прерађевине, Врсте меса и делови, Умаци,<br />Јела од поврћа, Колачи, слаткиши, Пића,<br />Јела приликом разних светковина.<br />Материјал је и лексикографски уобличен, а<br />потом картографисан.</p> / <p>Kulinarska leksika uopšte, kao i<br />kulinarska leksika Vojvodine nije do sada<br />detaljnije sa leksičko semantičkog i<br />tvorbenog aspekta obrađivana (osim u<br />pojedinim prikazima naših dijelektologa i<br />leksikografa), ali je svakako ona (ne u<br />potpunosti) deo srpskih važnijih<br />dijalekatskih rečnika (Od Vukova do<br />Rečnika srpskih govora Vojvodine) i<br />rečnika opšteg tipa.<br />U istraživačkom radu je primenjena u nas<br />odomaćena teorija semantičkih polja ruskog<br />etnolingviste Nikite Tolstoja. U leksičko<br />semantičkoj i tvorbenoj analizi kao i u<br />leksikografskoj obradi primenjen je<br />deskriptivni, lingvogeografski i<br />komparativni metod.<br />Obrađeno je šesnaest semantičkih polja:<br />Namirnice, Obroci, Pripremanje hrane,<br />Zimnica, Mleko , mlečni proizvodi i jela<br />od mleka, Supe i čorbe, Jela od testa,<br />Jela od jaja, Jela od mesa, Mesne<br />prerađevine, Vrste mesa i delovi, Umaci,<br />Jela od povrća, Kolači, slatkiši, Pića,<br />Jela prilikom raznih svetkovina.<br />Materijal je i leksikografski uobličen, a<br />potom kartografisan.</p> / <p>Culinary lexicon as such, as well as the<br />culinary lexicon of Vojvodina Region has so far<br />not been systematically examined in the lexicosemantic<br />and word-formation aspect (except for<br />some reviews of our dialectologists and lexicographers). However, it is (yet not</p><p>completely) a part of some major Serbian<br />dialect dictionaries (from Rječnik, a dictionary<br />by Vuk Stefanović Karadžić to Dictionary of<br />Serbian Vojvodina Speech) as well as the<br />range of general dictionaries.<br />The research implied the semantic field<br />theory developed by Russian ethno-linguist<br />Nikita Tolstoy, which is commonly applied<br />approach in our region. Lexico-semantic and<br />word-formation analysis as well as<br />lexicographic processing were performed<br />applying descriptive and linguo-geographic<br />methods.<br />Sixteen semantic fields were analyzed:<br />Foodstuffs; Meals; Food Preparation; Winter<br />Stores; Milk; Dairy Products and Dishes; Soups<br />and Stocks; Pasta and Savory Dishes; Egg<br />Dishes; Meat Dishes; Meat Products; Meat<br />Types and Cuts; Sauces; Vegetable Dishes;<br />Cakes, Cookies and Sweets; Drinks and<br />Beverages; Festive Foods. The material was<br />lexicographically edited and cartographed.</p>