Diss.--Zürich. / Includes bibliographical references.

Diss.--Zürich. / Includes bibliographical references.

Thesis (Ph.D.)--Memorial University of Newfoundland, 1993. / Typescript. Restricted until May 1996. Bibliography :l. 344-382. Also available online.

Thesis (doctoral)--Université de Paris III, 1976. / Includes bibliographical references (p. 453-475) and index.

Thesis (M.A.)--University of Wisconsin--Madison, 1972. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Wilderness therapy, the practice of sending troubled young people into nature in order to re-socialize them, poses a paradox. Time spent in wilderness is imagined to produce civilizing effects on young people, rendering them better prepared to live responsible and productive lives in society. Study of wilderness therapy, therefore, provides insight into constructions of youth and nature in contemporary American society. This thesis emerges from ethnographic research conducted at Camp E-Wen-Akee, a therapeutic camping program for troubled youth, in Benson, Vermont, USA. In addition to living with the three groups of campers in their rustic camp sites and engaging in camp activities, I facilitated two camper-run research projects, and interviewed camp staff members, and the state social workers responsible for sending adjudicated youth to residential programs. I find that camp life is an achievement of many heterogeneous actors, some of whom are human and others nonhuman. The resulting work is an ethnography of a nature-culture, wherein I describe how the camp mobilizes various resources to create the conditions for therapeutic change. The differing nature narratives of campers and the adults indicated that expectations for nature are at least in part, outcomes of class processes. Close attention to camp life shows that therapy is a social strategy brought into being at a number of scales: the material body, built and temporal architectures, landscape, and 'public' wilderness outside of camp's borders. I find at each scale a tension between the ordering tactics deployed by camp staff members and resistance posed by campers and 'nature' alike. Campers' identities are meant to change as a result o f repeated performances of prosocial behavior, and the on-going circulation of success stories. Together these practices underscore that what one person does always has effects on others. The irony uncovered i n this research is that while troubled youth are sent to a nature imagined as separate from society, Camp E-Wen-Akee provides young people with an ecological model for social life. Wilderness therapy is the outcome not of a separation between nature and society, but of ongoing relations between the two. / Arts, Faculty of / Geography, Department of / Graduate

B. A. Richeverry in his book, Land Drainage and Flood Protection, states that inadequate drainage causes: (1) a public health menace, (2) an animal health menace, (3) lower grade plant life, (4) inadequate soil aeration, (5) lower soil temperatures, (6) shallow root penetration and, therefore, plant suffering in late summer months from effects of drought, (7) poor soil texture and workability, (8) increased surface washing and erosion of land surface, and (9) alkali and saline conditions, other factors such as poorer roads and highways, decreased tax revenues, ets., might be added to this list. The advantages of aequate drainage are absence of these disadvantages. Many public as well as privae benefits are realised from land drainage.

This study investigates the problem of defining Mary Benson as a person and a writer. Her writing spans a range of generic classifications - biography, history, plays, a novel and an autobiography. Yet, all are centred on her preoccupation with the struggle for freedom in South Africa. All reveal, moreover, a great deal about Benson's own values and commitment, prompting us to question the validity, in her case, of such strict generic categories as useful defining properties in her literary career. Starting with her most recent publication, the autobiography A Far Cry. I shall look at the way she presents herself in a traditionally introspective genre. It soon becomes apparent that Benson views herself within a perspective of South African social reality, and that her sense of self is inextricably linked to her political involvement. Her personal needs and desires, to a large extent, remain unobtrusive as she foregrounds her public interactions and her concern with humanitarian and racial issues. A study of Benson, therefore, needs to address a selection of her work in an attempt to fully appreciate her sense of her own identity. In consequence, I go on to discuss her biography Nelson Mandela and her novel At the Still Point. .Both works confirm the portrait in A Far Cry of Benson as a responsible South African who has selflessly and consistently devoted herself to her role as a witness of racial oppression in South Africa. In her biography, Nelson Mandela, for example, the ANC leader emerges as an exemplary figure in the public world while his values and ideals are allowed to parallel Benson's own 'autobiographical' ideals. In At the Still Point, Anne Dawson, Benson's fictional protagonist, I shall argue, gives her author the opportunity to express her own feelings about private life in relation to sociopolitical action. These 'personal ' feelings seem to be avoided in the more direct opportunities of the autobiographical form. In exploring Benson's sense of self, therefore, this study suggests that for Benson 'commitment' overrides her sense of herself as a literary figure, and that this has consequences for the weight we give to content and form in the reading of her work. My conclusion is that we are looking not so much at the challenges of genre as at a large autobiographical project, in which the 'self is defined substantially in its meetings with other people in political circumstances / Thesis (M.A.)-University of Natal, Durban, 1991.

Thèse--Lettres--Paris III, 1976. / Bibliogr. p. 455-475. Index.

The first Bishop of Truro, Edward White Benson, saw the building of a Cathedral as the centre piece of his vision for Cornwall. The foundation stones were laid in May 1880, only three years after his enthronement. The building itself, the ability to raise money for it in impoverished Cornwall and the use of Cathedral Canons for training, education and mission for the whole diocese were intended to inspire faith and make the Cathedral the mother church for all Christians in Cornwall. The Cathedral revived an imagined vibrant medieval Church in Cornwall, some of whose saints were named in the Canons’ stalls and whose bishops, Benson believed, were his predecessors. Benson failed to unify Cornish people around this vision. Methodism was far too strong in Cornwall and remained so for many decades after he left Cornwall in 1883 to become Archbishop of Canterbury. Here Benson was no more successful implementing the vision on a wider stage. The state, not the church, became the umbrella organisation that started to reach everyone at local and national level. Nevertheless, Anglicanism in Cornwall did revive in Benson’s time and disagreements between Anglicans over styles of worship and other matters were partially sorted out by Benson, both as Bishop of Truro and as Archbishop of Canterbury. Benson’s interest in history further encouraged Cornwall’s interest in its Celtic past. An increasingly pluralistic culture enabled a reviving Anglicanism to take its place alongside Methodism in Cornwall, without ever coming close to replacing it. Shortly before Benson arrived in Cornwall, a Baptist minister suggested that the sturdy non-conformist people of Cornwall needed a Bishop no more than a duck needed an umbrella. Cornish people appreciated Bishop Benson and the Cathedral he helped to inspire. By and large they chose not to shelter under the umbrella of the Church of England. In the words of Edward Fish in a letter to the Royal Cornwall Gazette published on the 5 January 1877: “Looking around on this great Non-conformist county we did not need a bishop any more than a duck needs an umbrella. My statement as a Non-conformist is this, and I do but echo the opinion of thousands in the county, we do not need a bishop.”