Thesis (S.T.M.)--Concordia Theological Seminary, Ft. Wayne, 1984. / Includes bibliographical references (leaves 65-69).

Th.--Sci. écon.--Lille, 1979.

Thesis (Th. M.)--Trinity Evangelical Divinity School, 1993. / Abstract. Includes bibliographical references (leaves 176-216).

Thesis (M.A.)--Trinity Evangelical Divinity School, 1997. / Abstract. Includes bibliographical references (leaves 140-144).

abstract: Conversion to Judaism has a long history, and changes in Jewish law for converts over the centuries have reflected changes in the relationship between the Jewish community and the larger societies within which Jews have lived. As American Jews now live in the most open society they have encountered, a split is developing between Orthodox and liberal Jewish rabbinic authorities in how they deal with potential converts. This split is evident in books written to advice potential converts and in conversion narratives by people who have converted to Judaism. For this project over 30 people who were in the process of converting to Judaism were interviewed. Their stories reflect the ways in which liberal Judaism has been affected by American ideals and values, including feminism and an emphasis on spiritual individuality. / Dissertation/Thesis / Ph.D. Religious Studies 2013

Thèse de doctorat--Histoire--Paris--École normale supérieure. / En appendice, choix de documents. Bibliogr. p. 709-785. Index.

The objective of this dissertation is to develop speech processing methods that enable without altering their identity. We envision accent conversion primarily as a tool for pronunciation training, allowing non-native speakers to hear their native-accented selves. With this application in mind, we present two methods of accent conversion. The first assumes that the voice quality/identity of speech resides in the glottal excitation, while the linguistic content is contained in the vocal tract transfer function. Accent conversion is achieved by convolving the glottal excitation of a non-native speaker with the vocal tract transfer function of a native speaker. The result is perceived as 60 percent less accented, but it is no longer identified as the same individual. The second method of accent conversion selects segments of speech from a corpus of non-native speech based on their acoustic or articulatory similarity to segments from a native speaker. We predict that articulatory features provide a more speaker-independent representation of speech and are therefore better gauges of linguistic similarity across speakers. To test this hypothesis, we collected a custom database containing simultaneous recordings of speech and the positions of important articulators (e.g. lips, jaw, tongue) for a native and non-native speaker. Resequencing speech from a non-native speaker based on articulatory similarity with a native speaker achieved a 20 percent reduction in accent. The approach is particularly appealing for applications in pronunciation training because it modifies speech in a way that produces realistically achievable changes in accent (i.e., since the technique uses sounds already produced by the non-native speaker). A second contribution of this dissertation is the development of subjective and objective measures to assess the performance of accent conversion systems. This is a difficult problem because, in most cases, no ground truth exists. Subjective evaluation is further complicated by the interconnected relationship between accent and identity, but modifications of the stimuli (i.e. reverse speech and voice disguises) allow the two components to be separated. Algorithms to measure objectively accent, quality, and identity are shown to correlate well with their subjective counterparts.

Thesis (M. A.)--Briercrest Biblical Seminary, 1998. / Abstract. Includes bibliographical references (leaves 111-116).

Thesis (M.S.)--Brigham Young University. Dept. of Sociology. / Bibliography: leaves 91-95.

Yes / Extant scholarship on anti-Christian violence in India is scant and predominantly focuses on physical violence. To address this gap, this article explores Freedom of Religion laws (also referred to as anti-conversion laws) as an example of structural violence faced by India's Christians. Thus far, scholars have studied these as a constitutional violation that denies a Christian's freedom of religion. Using Johan Galtung's violence framework, this article seeks to recast these laws as a form of structural violence against Christians. In doing so, it will show how Hindutva's anxieties about the demographic and political ‘Christian threat’ have become embedded into the law. Through an exploration of the southern state of Karnataka, where the Protection of Right to Freedom of Religion was passed in 2022, this article seeks to show how this structural violence interacts and reinforces forms of direct and cultural violence, creating a system of anti-Christian violence designed to maintain India's ‘Hindu majority’.