“The Transgressive Stage: The Culture of Public Entertainment in Late Victorian Toronto,” argues that public entertainment was one of the most important sites for the negotiation of identities in late Victorian Toronto. From the vantage point of the twenty-first century, where theatre is strictly highbrow, it is difficult to appreciate the centrality of public entertainment to everyday life in the nineteenth century. Simply put, the Victorian imagination was populated by melodrama and minstrelsy, Shakespeare and circuses. Studying the responses to these entertainments, greatly expands our understanding of Victorian culture. The central argument of this dissertation is that public entertainment spilled over the threshold of the playhouse and circus tent to influence the wider world. In so doing, it radically altered the urban streetscape, interacted with political ideology, promoted trends in consumption, as well as exposed audiences to new intellectual currents about art and beauty. Specifically, this study examines the moral panic surrounding indecent theatrical advertisements; the use by political playwrights of tropes from public entertainment as a vehicle for political satire; the role of the stage in providing an outlet for Toronto’s racial curiosity; the centrality of commercial amusements in defining the boundaries of gender; and, finally, the importance of the theatre—particularly through the Aesthetic Movement—in attempts to control the city’s working class. When Torontonians took in a play, they were also exposing themselves to one of the most significant transnational forces of the nineteenth century. British and American shows, which made up the bulk of what was on offer in the city, brought with them British and American perspectives. The latest plays from London and New York made their way to the city within months, and sometimes weeks, of their first production. These entertainments introduced audiences to the latest thoughts, fashion, slang and trends. They also confronted playgoers with issues that might, on the surface seem foreign and irrelevant. Nevertheless, they quickly adapted to the environment north of the border. Public entertainment in Toronto came to embody a hybridized culture with a promiscuous co-mingling of high and low and of British and American influences.

Univ., Diss.--Würzburg, 2001. / Literaturverz. S. 363 - 380.

Thesis (Ph. D.)--University of Washington, 2004. / Vita. Includes bibliographical references (leaves 378-404).

AFRIKAANS : Waar die meeste nasies in die wêreld hul aanspraak op `n eie land baseer op besetting of verowering deur hul voorgeslagte, baseer die Jode hulle aanspraak op die land Israel op godsdienstige, historiese en politieke gronde. Hierin speel die Hebreeuse Bybel (TeNaK) `n sentrale rol. Twee Ou Testamentiese verbonde, die Abrahamitiese verbond en die Deuteronomiese (Land-van-Israel/Palestina) verbond, vorm die basis hiervan. Die aanname dat die Jode van vandag `n voortsetting van Bybelse Israel is en gevolglik aanspraak op hierdie verbondsbeloftes kan maak, asook God se doel met die insluiting van die land Israel in Sy verbond met Abraham en die rol van die land in die verhouding tussen Hom en Sy uitverkore volk, ondersteun Jode se godsdienstige aansprake. Vanuit `n historiese perspektief word aangevoer dat die Jode `n teenwoordigheid in die land behou het sedert die Israeliete se inname van die land Kanaän tot en met vandag, ten spyte daarvan dat die land deur die geskiedenis heen deur verskeie wêreldryke beheer is. In aansprake op politieke gronde word verwys na die aanbevelings van die Verenigde Nasies wat die gebied met die Partisieplan amptelik verdeel het in `n Joodse en Arabiese gedeelte; waarna Israel in 1948 die Joodse staat afkondig het. Hoewel Christene nie aanspraak maak op die land Israel nie, het hulle wel bepaalde sienings oor Israel, die Jode en Joodse aansprake op die land. In `n Christelik-teologiese evaluering van hierdie aansprake, blyk dit dat verskille met die Joodse beskouinge in hoofsaak te doen het met die godsdienstige aansprake omdat die betekenis van die term Bybel vir Jode en Christene verskil. Onder Christene is daar ook nie eenstemmigheid oor wát die Bybel is en hoe dit vertolk behoort te word nie. Twee breë denkrigtings binne die Christelike geloof, Vervangingsteologie en Christen-Sionisme, bied verskillende sieninge in dié verband. Die konflik in die Midde-Ooste raak elke persoon, afgesien van sy godsdienstige affiliasie of afwesigheid daaraan. Vanuit `n bepaalde Christelik-teologiese perspektief is `n alternatiewe beskouing aangebied om die spirituele, eerder as die oënskynlike sekulêre en politieke aard daarvan, te beklemtoon. Israel se oorspronklike roeping om verlossing aan die wêreld te bring is ondersoek, terwyl die werkbaarheid van `n Twee-party-staat as oplossing vir vrede in die streek in die lig hiervan, bespreek is. Die aktualiteit en doel van die studie is daarin geleë dat inligting aan Christenlesers gebied word sodat `n ingeligte standpunt oor die aangeleentheid geformuleer kan word. ENGLISH : While most of the nations of the world claim the right to their own country as a result of occupation or conquest, the Jews claim the right to the land of Israel on religious, historical and political grounds. In this regard the Hebrew Bible (TaNaK) plays a central role. Two Old Testament covenants, the Abrahamic covenant and the Deuteronomic (Land of Israel/Palestine) covenant, form the basis of this claim. The assumption that the Jews of today are a continuance of the Biblical Israelites and consequently can lay claim to these covenants, God’s purpose for the inclusion of the land in His covenant with Abraham, as well as the role of the land in His relationship between Him and His chosen people, support these Jewish religious claims. From a historical perspective it is put forward that the Jews have maintained a presence in the land since the Israelites captured the land of Canaan up to and including the present, despitethe fact that the country has been ruled throughout history by various other powers of the world. In claims on political grounds one is referred to the recommendations of the United Nations which, according to the Partition Plan, divided the country into Jewish and Arab parts. Israel then, in 1948, declared the State of Israel. Although Christians do not lay claim to the land of Israel, they have indeed distinct views concerning Israel, the Jews and Jewish claims to the land. In a Christian-theological evaluation of these claims it appears that the differences with the Jewish views have mainly to do with religious claims because the meaning of the term Bible differs for Jews and Christians. Among Christians too there is also no unanimity about what the Bible is and how it should be interpreted. Two broad schools of thought within Christians beliefs, Replacement Theology and Christians-Zionism, present different views in this regard. The conflict in the Middle East affects every person, irrespective of his religious affiliation or absence of it. From a specific Christian-theological perspective, an alternative opinion is given to emphasise the spiritual, rather than the apparent secular and political nature. Israel’s original mission to bring redemption to the world is examined and the feasibility of a Two-party-state as a solution for peace in the land is discussed in this respect. The actuality and purpose of the study is to give the relevant information to Christian readers so that an informed opinion concerning the subject can be made. / Dissertation (MA(Theology))--University of Pretoria, 2009. / Science of Religion and Missiology / unrestricted

The current work is an intellectual history of how blood permeated early modern Spaniards' conceptions of morality and purity. This paper examines Spanish intellectuals' references to blood in their medical, theological, demonological, and historical works. Through these excerpts, this thesis demonstrates how this language of blood played a role in buttressing the church's conception of good morals. This, in turn, will show that blood was used as a way to persecute Jews and Muslims, and ultimately define the early modern Spanish identity.

This paper deals with the anti-Semitic pamphlet The Protocols of the Elders of Zion, which is placed in the historical context of its origin, considering political and social causes behind the formulation of many previous conspiracy theories and anti-Jewish narratives and their motifs, which are eventually reflected in The Protocols. This complex conspiracy narrative is then subjected to structural analysis, which seeks to identify dominant themes structured into binary oppositions, through which it aims to capture a potential "meaning" or significance of the narrative that was relevant to readers of its time but also addresses contemporary conspiracy theorists. Finally, the work attempts to outline one of the root causes that makes Jews ideal adepts for a major role as conspirators in conspiracy narratives, that lies in their extraordinary, liminal state, defined by their relationship to the majority, in this case, Christian society.

No description available.

This thesis aims to answer, if and what, limitations Jews experience in a secular state such as Sweden. To answer this question this paper was made through a qualitative method and through the theory about “the other” by Kevin Kumashiro. By applying article eighteen from the universal declaration on Human Rights and the theory of “the other” on actual experiences and limitations this thesis will critically unfold any discriminations and inequality. Main material has been the eight different interviews conducted in autumn of 2022. The following study therefore aim to contribute to increased research on Sweden's commitments and compliance with international conventions and agreements, knowledge, and tools for further work against hate crimes, increased discrimination and xenophobia in Sweden. The study highlights that the basic security affects the propensity for how free one feels to be open about one's identity which results in direct and indirect limitations upon Jewish identity and Jewish life in Sweden. / Denna studie syftar till att besvara, om och vilka, begränsningar judar upplever i en sekulär stat som Sverige. För att svara på denna fråga gjordes denna studie genom en kvalitativ metod och genom teorin om "den andre" av Kevin Kumashiro. Genom att tillämpa artikel arton från den allmänna förklaringen om de mänskliga rättigheterna och teorin om "den andra" på faktiska erfarenheter och begränsningar kommer denna studie att kritiskt synliggöra för diskriminering och ojämlikhet. Huvudmaterialet har varit de åtta intervjuer som genomfördes under hösten 2022. Följande studie syftar därför till att bidra till ökad forskning om Sveriges åtaganden och efterlevnad av internationella konventioner och överenskommelser, kunskap och verktyg för det fortsatta arbetet mot hatbrott, ökad diskriminering och främlingsfientlighet i Sverige. Studien belyser att grundtryggheten påverkar benägenheten för hur fri en känner sig att vara öppen med sin identitet vilket resulterar i direkta och indirekta begränsningar av judisk identitet och judiskt liv i Sverige.

Denna studie utforskar orsakerna till hatbrott, särskilt bland unga i Malmö, med hjälp av ett kvalitativt tillvägagångssätt. Tre unga individer med personlig koppling till hatbrott deltar i diskussioner om motivation, syn på offer och strategier för att bekämpa hatbrott. Strainteorin används som en av teoretisk ram för att förklara hur missnöje kan leda till avvikandebeteende, inklusive hatbrott. Resultaten pekar på negativa beteendemönster, nationalistiska tendenser och intolerans mot religioner eller etniciteter med religiös koppling som bidragande faktorer till hatbrott. Betydelsen av denna studie framhävs genom den begränsade mängden forskning i svenskt sammanhang där förövare intervjuats. / This study explores the causes of hate crimes, especially among young people in Malmö,using a qualitative approach. Three young individuals with a personal connection to hatecrime participate in discussions about motivation, views of victims and strategies to combathate crime. Strain theory is used as a theoretical framework to explain how dissatisfaction can lead to deviant behavior, including hate crimes. The results point to negative behavior patterns, nationalist tendencies and intolerance towards religions or ethnicities with areligious connection as contributing factors to hate crimes. The importance of this study is highlighted by the limited amount of research in a Swedish context where perpetrators havebeen interviewed.

My thesis examines relations among practitioners of various religions, especially Christians and Jews, during the era when Jesus’ project went from being a Galilean sect, to a persecuted minority, to religio licita status, and eventually to imperial favor, all happening between the first century resurrection of Jesus and the fourth century rise of Constantine. There is an abiding image of the Church in wider public consciousness that it is unwittingly and in some cases antagonistically exclusionist. This is not a late-developing image. I trace it to the period that the church developed into a formal organization with the establishment of canons and creeds defined by Church councils. This notion is so pervasive that an historical retrospective of Christianity of any period, from the sect that became a movement, to the Reformation, to the present day’s multiple Christian iterations, is framed by the late Patristic era. The conflicts and solutions reached in that period provided enduring definition to the Church while silencing dissent. I refer here to such actions as the destruction of books and letters and the banishment of bishops. Before there emerged the urgent perceived need for doctrinal uniformity, the presence of Christianity provided a resilient non-militant opponent to and an increasing intellectual critique of all religious traditions, including that of the official gods that were seen to hold the empire together. When glaringly manifest cleavages in the empire persisted, the Emperor Constantine sought to use the church to help bring political unity. He called for church councils, starting with Nicaea in 325 CE that took no account for churches outside the Roman Empire, and many within, even though councils were called “Ecumenical.” The presumption that the church was fully representative without asking for permission from a broader field of constituents is just that: a presumption. This thesis studies the ancient world of Christianity’s growth to explore whether, in that age of new and untested toleration, there was a more advisable way of responding to the invitation to the political table. The answer to this can help us formulate, and perhaps revise, some of our conduct today, especially for Christians who obtain a voice in powerful places. / Christian Spirituality, Church History & Missiology / D. Th. (Church History)