Thesis (Ph. D.)--Michigan State University. Dept. of English, 2008. / Title from PDF t.p. (viewed on July 23, 2009) Includes bibliographical references (p. 147-155). Also issued in print.

Thesis (Ph. D.)--University of California, Riverside, 1993. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Typescript. Includes vita and abstract. Includes bibliographical references (leaves 278-307). Also available online in Scholars' Bank; and in ProQuest, free to University of Oregon users.

Thesis (Ph. D.)--University of Alberta. / Title from pdf file main screen (viewed September 2, 2009). "A thesis submitted to the Faculty of Graduate Studies and Research in parital fulfillment of the requirements for the degree of Doctor of Philosophy, Anthropology". Includes bibliographical references.

Thesis (M.A.)--University of British Columbia, 2008. / Title from .pdf title page (viewed on May 20, 2010). Description based on print version record. Includes bibliographical references.

Thesis (Ph. D.)--University of Oregon, 2009. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 278-307). Also available in print.

Thesis (Ph. D.)--University of California, Riverside, 1993. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis (Ph. D.)--University of Texas at Austin, 2008. / Vita. Includes bibliographical references.

abstract: This dissertation examines lexical and phonetic variations between Daigi, Hakka, and Modern Standard Chinese elements as used in two Daoist temples of southern Taiwan, the Daode Yuan (DDY) and Yimin Miao (YMM) in Kaohsiung, Taiwan, which form linguistic repertoires from which religious communities construct language variants called religiolects. Specific variations in the use of these repertoires appear to be linked to specific religious thought processes. Among my results, one finds that phonetic features of Daigi and Hakka appear linked to the use of language in religious contexts at the DDY and YMM, especially such that alterations in pronunciation, which would otherwise be inappropriate, are linked to speakers of the religiolects processing and producing religious thought in ways they otherwise would not. For example, what would normally be pronounced [tʰe laɪ] internal to one's body would be archaicized as [tʰe lue], from frequent contact with [lue tan] inner alchemy; this leads to reinforced conception of the inner body as sacred space. One also finds that semantic features of lexical items received sacralized contours in overt and non-overt ways, such that lexical items that would otherwise be irreligious become religious in nature; e.g., instances of the appearance of 道, especially in binomial items, would be resolved or parsed by reference to the sacred meaning of the word (such as the [to] in [tsui to tsui], which normally means having its source in, coming to be associated with 道 as path from sacred font). / Dissertation/Thesis / Doctoral Dissertation Religious Studies 2015

Au plan social, se sentir exister c’est éprouver sa vie comme faisant oeuvre dans les possibilités du monde qui produisent la reconnaissance des sujets dans une communauté humaine : ce que l’on entend communément par le vocable « vivre ». Dans une perspective ontologique, le désir d’être et d’exister procède chez l’homme d’un pouvoir de pâtir et de l’épreuve qu’il fait des sentiments par lesquels émerge chez lui la possibilité d’une « présence à soi », dans le présent vécu. L’être vivant est pris dans un double mouvement, celui d’un organisme autonome et celui d’un être pris dans l’ordre du monde : cet enroulement de l’être en-vie dans la « Vie » engendre une idée de soi et du monde. De cette dynamique vitale et formative résulte une double implication anthropologique : une manière de se comprendre et d’aborder le monde. Ce rapport formatif enveloppe deux ordres du « vivant » à la jonction de l’individuel et du social : comment je vis la vie et comment je dis ce que je vis. Considérant que le déploiement de la parole s’inscrit dans cette double perspective d’« appropriement », l’enjeu de cette recherche repose sur l’élaboration d’un processus d’investigation de la parole permettant d’explorer la manière dont l’être se compose avec le monde à partir de ses propres conditions d’existence. Se déployant au terme d’une démarche ethnographique réalisée dans un « squat d’habitation » occupé par le collectif des Sorins (un groupe de migrants en situation dite « illégale »), l’interprétation herméneutique de la parole proposée dans ce travail éclaire la manière dont un sujet fait l’épreuve des modes d’« invivabilité » qui s’imposent à lui au regard de son statut politique ainsi que le réseau de relations à travers lequel il conçoit sa « situation » de vie et se tourne vers le monde. / Socially speaking, the sense of existence is bound in a challenge to live life as faisant oeuvre within the possibilities that the world offers, formed by ones community’s recognition. What one often refers to as “to live”. The human desire to be and to exist, from an ontological perspective, is drawn from the power to endure and from the emotional challenge out of which the possibility of « one’s presence » emerges within the lived present. Lives are taken within a double movement, that of an autonomous organ, and that of a being taken by world order : this imbrication between the lives in « Life » allows to construct an idea of oneself and of the world. A double anthropological implication is drawn from this formative and vital dynamic : a way to understand one self, and the encounter with the world. This formative relation embraces two livable conditions : how do I live life and how do I recount for living life. Taking into consideration that the unfolding of speech takes place in this very double perspective of “reclaiming”, the challenge of this study leans on the elaboration of an investigation process of speech allowing to explore the way in which the being is formed with the world from ones own condition and existence. The ethnographic approach lead within asquat, occupied by the Sorins collective (a group of migrants in an « illegal » situation), shaped the hermeneutic interpretation of speech within this work, which sheds light on the way in which a Subject faces the « unlivable » world imposed on him, regarding his political status, as well as the network through which he apprehends the « situation » of life and faces the world.