Thesis (Ph. D.)--University of Washington, 1999. / Vita. Includes bibliographical references (leaves [318]-327).

The thesis examines the agitations and riots that broke out in Calcutta in the aftermath of the Second World War. Through a close analysis of local outbreaks of urban violence, it hopes to contribute to the understanding of decolonization in the subcontinent. It interrogates existing chronological and conceptual frameworks through which decolonization has been understood in the historiography of the region. At the same time, the study analyses the continuities and changes in the practices of the local state apparatus, especially the police, through the transition ‘from the colonial to the post-colonial’ regime in South Asia. The scope of the study is limited to incidents and experiences in Calcutta, although it attempts to take into account relevant issues at the regional and all-India level wherever possible. The historiography of popular politics in South Asia is fairly unanimous in concluding that the immediate aftermath of the Second World War saw widespread ‘anti-imperialist’ ‘cross-communal’ protests throughout the subcontinent. In this period, many argue, people of all religions came together for the last time to fight the colonial regime. However, this moment of communal unity was quickly lost as the subcontinent plunged into communal violence on an unprecedented scale. Incidents in Calcutta are believed to exhibit this pattern very clearly. In February 1946 the city witnessed large-scale protests against the conviction of Captain Rashid Ali of the Indian National Army. However, just six months later, Calcutta witnessed massive communal riots. The Great Calcutta Killing of August 1946 set off the chain of communal violence across the subcontinent that ultimately precipitated the partition of British India into two mutually hostile post-colonial states of India and Pakistan. This thesis hopes to challenge some of these assumptions in the historiography of decolonization. It seeks to complicate this linear narrative by questioning the ‘cross-communal’ dimension of the anti-colonial protests. It also argues that the outbreak of communal violence was not as sudden as has been assumed. Rather, communal tension often co-existed with periods of united anti-colonial agitations. The thesis will also examine inter-community relations in the city in the very first years after independence. It will study how new minorities produced by the Indian nation state grappled with, and were affected by, the changed circumstances in Calcutta.

The study was concerned with the communal movement as an illustration of Sorokin's thesis. Sorokin maintains that our culture is moving from a sensate or this-worldly form to an ideational or other-worldly definition of reality. It was shown through the works of Kanter and Fairfield that the utopian ideals expressed by commune members tend toward ideational beliefs. Three variables were chosen as indicative of the trend toward ideational values--alienation from the sensate culture, commitment to a group opposed to the sensate society, and religiosity or belief in the supernatural. Seven communes were selected as a purposive sample--two monasteries, three populations of a Christian community, a Skinnerian commune, and a Hindu group. These were chosen because they were all creedal communes; that is, they all had some core ideology, and because they varied widely in their religious beliefs. Three main hypotheses were tested regarding the relationship between commitment and alienation, the relationship between religiosity and alienation, and the relationship between commitment and religiosity. It was found that the cohesion measure of commitment and belief in God were negatively related to alienation at significant levels. There was no significant relationship between the involvement dimension of commitment, between orthodoxy and alienation, or between commitment and religiosity. The author concluded that several of the measures need modification for use in testing Sorokin's thesis. Nevertheless, it appears that there is a tendency toward ideational beliefs in creedal communes, although the trend is still in its initial stages. / Master of Science

The dissertation analyzes the history of tourism at Shaker communities from their foundation to the present. Tourism is presented as an interaction between the host Shakers and the visitors. The culture, expectations, and activities of both parties affect their relationship to each other. Historically, tourists and other visitors have gradually dominated the relationship, shifting from hostility based on religion to acceptance based on a romantic view of the Shakers. This relationship has spilled over into related cultural phenomena, notably fiction and antique collecting. Overall, the analysis extends contemporary tourism theory and integrates Shaker history with the broader course of American history.

Thesis (Ph.D.)--Murdoch University, 2006. / Thesis submitted to the Division of Arts. Bibliography: leaves 257-303.

Thesis (D.Min.)--Brite Divinity School, Texas Christian University, 2009. / Title from dissertation title page (viewed Apr. 19, 2010). Includes abstract. "A project report and thesis submitted to the Faculty of Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Ministry." Includes bibliographical references.

This dissertation examines the antecedents to the outdoor education movement that proliferated in the first decades of the twentieth century, arguing that it stemmed from the Romanticism that emerged in the nineteenth century. Drawing on a Romantic approach to pedagogy, early outdoor educators looked to nineteenth-century literature and art as inspiration for their educational methods, curriculum and marketing. Rejecting the concepts of "rugged individualism," these outdoor educators expressed an ideal of "rugged communalism" where concepts of selflessness, community, and democracy became the lessons learned in the outdoors. The first chapter provides an overview of Puritan understanding of the wilderness and corresponding perspectives on childhood and education by drawing on the writings of John Winthrop, Cotton Mather, and Jonathan Edwards as well as John Bunyan's Pilgrim's Progress and the experience of King Philip's War. The Romantic revolution as expressed by Washington Irving, James Fenimore Cooper and others form the basis of the second chapter. Chapter three charts the transformation of American perspectives on wilderness through the visual arts and literature, specifically those writings of Ralph Waldo Emerson and Nathaniel Hawthorne combined with the work of Thomas Cole. This chapter also explores the White Mountain tourist industry as an expression of these ideals. The fourth chapter follows the changing conceptions of childhood throughout the nineteenth century with a focus on the image of the barefoot boy and street urchins. Chapter five discusses the development of a Transcendental pedagogy through the writings and educational experiments of Ralph Waldo Emerson, Bronson Alcott, Margaret Fuller, Henry David Thoreau, and Louisa May Alcott, including the impact of the Temple School and Brook Farm. The second half of the dissertation addresses specific applications of experiential outdoor pedagogy. This includes the Boston Farm School on Thompson Island, Charlesbank and the playground movement in Boston, the North Bennett Street Industrial School's outdoor programs, the relationship between the Grand Army of the Republic and the Boy Scouts of America, and the impact of Dudley Allen Sargent and Sargent Camp.

This research focuses on the impact of the moral community (or social context) on the formation of conscience and its implication for moral responsibility. It is an interdisciplinary approach to theological reflection that is particularly attentive to psychological, philosophical, sociological, and neurobiological viewpoints showing how these have either distorted or broadened our understanding of conscience in its relation to community and social responsibility, or its formation in relationship to our moral development. It stresses reciprocity of conduct (for we are "responders") and the complementarities of internal and external sanctions. It insists that the influence of conscience on behavior is undermined by a fixation on its cognitive aspect at the detriment of the feeling aspect such that retrieving the latter will broaden our appreciation of its deep but subtle influence. While admitting the richness of African <italic>communalism<<</he basis for a healthy formative process, it also sees in it a perplexing paradox given the socio-political realities of venal leadership and systemic corruption that de-colors the African landscape. Focusing on Nigeria, it identifies "tribalism" as a socio-moral "pathology" (an institutionalized self-interest) that not only distorts the traditional process of moral formation but has evolved as a core driver of systemic corruption. It claims that globalization enables "external powers" to impact local moral orientation. It links "local tribalism" and "international tribalism" as "pathologies" based on kinship of disordered self-interest. It exposes how the latter influences local moral disorientation in a way analogous to how the local moral community impacts the malformation of individual conscience and thus influencing irresponsibility. Its recommendations include: a "glocalized" moral reform aimed at "updating" conscience formation process and overcoming tribalism; a paradigm shift in foreign policy agenda towards a new ethic; and a "three-stage-process" that focuses on deconstructing unhealthy belief systems and building "active" moral communities as part of a robust long-term strategy against systemic corruption and deeper socio-moral transformation. / McAnulty College and Graduate School of Liberal Arts; / Theology / PhD; / Dissertation;

Thesis (Ph. D.)--University of Missouri-Columbia, 1997. / Typescript. Vita. Includes bibliographical references (leaves 380-405). Also available on the Internet.

Thesis (Ph. D.)--University of Missouri-Columbia, 1997. / Typescript. Vita. Includes bibliographical references (leaves 380-405). Also available on the Internet.