Thesis (M.A.)--University of Akron, Dept. of History, 2006. / "December, 2006." Title from electronic thesis title page (viewed 08/20/2007) Advisor, Elizabeth Mancke; Faculty reader, Michael Graham; Department Chair, Walter Hixson; Dean of the College, Ronald F. Levant; Dean of the Graduate School, George R. Newkome. Includes bibliographical references.

Based on thesis (Ph. D.)--Queen's University of Belfast, 2001. / Includes bibliographical references (p. 259-264) and index.

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

This thesis explores the relationship between popular politics and popular music through the context of the international campaign against apartheid South Africa. In particular the thesis focuses on the ways in which the British Anti-Apartheid Movement, arguably the best organised and best established anti-apartheid solidarity organisation, interacted with popular music. This was a relationship that had been well established by the AAM’s attempts to enforce a wide ranging cultural boycott against South Africa. Growing challenges to the status and the logic of the boycott throughout the period, demonstrate well the shifting nature of popular politics. This link between popular music and protest against apartheid would also be embraced by musicians outside of the traditional constituencies of groups such as the AAM. In particular the growing market for reggae and what would later be termed world music demonstrated a wider interest for the subject beyond traditional activist circles. In both these genres the themes of pan-Africanism and anti-apartheid solidarity played an important role in the imagery and packaging of many artists. Yet the distance between these musicians and fans and established campaigning groups could also be a source of conflict. This was an issue that is highlighted best by the controversy surrounding Paul Simon’s 1987 Graceland album. This desire to use popular music as a campaigning tool in and of itself would later also be embraced by campaigns such as the AAM. In particular this manifested itself in a number of increasingly high profile awareness raising concerts including a 1990 concert at Wembley Stadium. Yet the complex negotiations and politics of the event also revealed something of the limitations of the relationship between popular music and popular politics and the extent to which more nuanced messages could be lost in a larger spectacle.

No description available.

The thesis attempts to set sources broadly representative of the range of British attitudes to Germany and the Germans - from Spender, Low, Maxse and Dillon, to Bowse, Namier, Vansittart, Gollancz and Barraclough in a framework informed by multidisciplinary theory. There are five main themes: the classification of attitudes; the analysis of content; the identification of a relatively constant British self-image; the potential for attitudinal dilemmas and cognitive dissonance inherent in that self-image; national character as a concept and as a descriptor. Although dealt with in this order the themes interrelate. For example, the first phase of content analysis [chapters 4 to 8], where the emphasis is on the way in which sources differ, anticipates the discussion in chapter 10 of the differences in their approaches to the modal distribution of cultural and individual characteristics in Germany; the classificatory model proposed as an alternative to the Idealist-Realist dichotomy in chapter 2 [and 'tested' in a brief case study in chapter 3] is consistent with the definition of the self-image and facilitates discussion on cognitive dissonance. It is proposed that a classificatory system based on an Idealist-Realist dichotomy with respective pro and anti-German sub-sets does not adequately highlight the nuances and ambiguities which often informed group or individual attitudes toward Germany. It is argued that such a system cannot readily deal with the views of realists who were ideologically neutral [i. e. not ideologically anti-German] in their definition of Germany as the enemy, of idealists who were ideologically opposed to Germany, or of others who were equivocal. An alternative model is offered in the form of partially congruent parallel continuums of competition and cooperation, travelling in opposite directions in relation to respective minimum and maximum positions. In chapters 4 to 8 the content analysis of sources focuses on their different perceptions of Germany and the Germans: whether they made distinctions between Germans - and what form such distinctions took - or regarded them as 'all of a kind.' It is argued that underlying expressed attitudes to Germany and the Germans from the British side was a notion of self, incorporating two main components: a pragmatic component defining Britain as a material competitor in a competitive world, and an ideological component defining a package of traits and values associated with the cultural condition 'being British. ' The ideological component of the self-image was commonly validated and served as an assessment instrument for making judgements on Germans. It is argued that the intellectual and psychological need to maintain a consistent relationship between expressed attitudes and declared values, particularly when the values were central to the self-image, led to the use of dissonance reducing mechanisms. The ways in which one national culture may reasonably be said to differ from another, and the methodological requirements for tenable cross-cultural analysis, are explored through critical consideration of the concept 'national character.' A theoretical framework is devised for the critical analysis of the views presented by the sources on the national character of the Germans. This framework relates their perception of modal structure [unimodal, bimodal, multimodal] to their level of commitment - positive or negative - to propositions on cultural homogeneity, differential sharing, the causal autonomy of situational factors, the significance of international cultural influences, the innate nature of characteristics, and concern for methodological rigour. An image of the configurations and features in the German cultural profile is formulated. Recognition of the partial and provisional nature of this image, and discussion of what it omits and lacks in terms of texture, is used to demonstrate the deficiencies of the Schwarzweissmalerei approach to Germany and the Germans.

No description available.

In the East Midlands counties of Derbyshire, Leicestershire and Nottinghamshire levels of poaching equalled or exceeded those in many counties which are thought of as prime poaching areas. Using principally Criminal Registers, Game Laws Returns to Parliament, and local newspapers of the period, this study shows that people poached from three motives: because they were poor; because poaching was a sport; and as a protest. Day and night poachers,including night poaching gangs frequently involved in affrays, pursued their activities undeterred by the efforts at prevention of the landowners, police and courts. Poaching here was predominantly for ground game and declined in the last quarter of the century, but continued to be a source of anger and frustration for game preservers and the authorities to the end of this period. The poaching war in these counties, waged in an area with large aristocratic estates but where extreme game preservation was viewed critically, was not perceived as impacting on law and order in general. This was unlike Lancashire, where the activities of poachers were regarded as being a threat to the fabric of society. The causes of these differences between the East Midlands and Lancashire were rooted in police practice, attitudes to game preservation, and differences in gentry sport and hunting.

The focus of the study is the Templar estates in Lincolnshire during the first four decades of the fourteenth century. Within this context, two themes are explored in some detail. The first theme is that of the characteristics of Templar farming and estate management as illustrated in the accounts of 1308-13 following the arrest of the Templars. The second theme is that of the fate of the former Templar properties between 1312 and 1338. The introduction gives a brief historical background to the Templars followed by the aims of the thesis and a description of the primary sources. The historiography places the present research within the context of both Templar research and that of medieval agriculture. In chapter one, the distribution of Templar properties within the Lincolnshire landscape is discussed. Based upon archaeological and documentary evidence the physical characteristics which were common to the Lincolnshire preceptories are defined. Further, those aspects which were individual to a preceptory reflecting its size and function are identified. The following three chapters concentrate on different aspects of Templar agriculture in Lincolnshire, placing them within the context of other studies of medieval agriculture. Arable farming, livestock other than sheep and sheep farming are discussed in some detail. Chapter five explores the nature of the personnel who worked on the Templar estates and those who were dependent upon them; the priests and the corrodiaries. In addition it follows the fate of the Lincolnshire Templars following their arrest in 1308. Further, it identifies the beneficiaries of Edward II's patronage using Templar property. Chapter six considers the tortuous transfer of the former Templar estates to the Hospitallers and the extent to which that was successful. The thesis is supported by extensive appendices which are themselves tabulations and calculations based upon primary sources.

This thesis examines Sikh groups in Britain and the implications these have for criteria related to the issue of Sikh identity. Five groups have been selected. They are: the Guru Nanak Nishkam Sewak Jama; the Namdharis; the Ravidasls; the Valmikis; and the Sikh Dharma of the Western Hemisphere, which is also frequently associated with the Healthy, Happy, Holy Organization (3HO). The thesis begins with a historical analysis of Sikhism, to discover what it meant to be a Sikh in the days of the founder of the faith, Guru Nanak, and during the time of the successive Gurus. Political and social issues related to the development of Sikhism and emerging Sikh identity are examined also at the outset. Each group has its own unique contribution to make towards highlighting certain indicators and inhibitors of a Sikh identity. Thus, an important part of the present thesis is to examine the beliefs and practices of each group in order to assess its contribution towards a Sikh identity. Each group has unique leaders and founders; it is interesting, therefore, to see what implications the leaders' backgrounds and teachings have on the ethos of the group studied. The present thesis has aimed to highlight the implications of five groups ~ who have in the present and/or in the past have Sikh connections ~ on issues related to Sikh identity. This has been undertaken by continuous reference to four fundamental questions. A thematic approach was adopted for concluding the thesis. Each of the themes arose as significant factors developed throughout the research. The themes illustrate areas that are responsible for the promotion, as well as the hindering, of a uniform Sikh identity among the groups. The five themes that emerged were: (1) The concept of Guru in Sikhism; (2) Leaders and founders; (3) The role of the Rehat Maryada in relation to Sikh identity; (4) Caste and the Panth; (5) The issue of Sikh identity in relation to Punjabi ethnicity. The present research has shown that there are no overall dominant criteria with which to assess the Sikh identity of the Sikh community as a whole. Thus, contrary, to prevalent views about the Sikhs, there are many different "types" of Sikhs present today. I have suggested a federal identity of the Sikh community as a whole. This implies a unity of Sikhs worldwide but independence in the interpretation of Sikhism for the different groups. A federal identity might mean one or two core beliefs such as the acceptance of the Sikh Gurus' teachings and belief in the Sikh Absolute -- but, further than that, it is up to the individual group to express its unique beliefs and practices.