From 1831 to 1836, Victor Hugo and Louise Bertin collaborated on an opera titled La Esmeralda. For Hugo, it would be the only opera libretto he would ever write, a mere footnote to his collection of widely admired novels, plays, and poetry; for Bertin, however, it would become her most important work, yet seemingly destined to fade into obscurity like so many great pieces of art. Using Schenkerian analysis, this thesis uncovers the tonal and voice-leading structure of the first act of La Esmeralda. A study of this nature, which operates from the premise that forms as large and complex as opera can be examined in terms of a large-scale structure, is valuable because it sheds new light on the correlation of tonal structure and dramatic organization. Through these methods, Act I of La Esmeralda is read as a background progression from D major (with F# kopfton) to F major, composing-out an F#/F♮ dichotomy introduced in the overture. With reference to several musical-symbolic ideas - including the representation of virtue through the pitch F#, the key of Notre-dame's bells - it is shown how the musical structure of Act I expresses the Hugolian themes of fate and decay.

"The Response of African Religion to Poverty with specific reference to the Umzimkhulu Municipality" is a particular effort of the wider world that researches the ways and means for combating the scourge of poverty in society aiming at securing a better future for the future generations. In as much as African traditional religion is part of the culture, tradition and custom of its tenants, and as such aims at the wellbeing of its tenants, it is able to offer a response to poverty. It teaches about the importance of the values of community, meaningful and life-affirming relationships and the value of ubuntu. All these clamour for extended sharing and extended participation which are essential if society will continue to exist. African traditional religion maintains an ethic that says: `Real poverty results from the blockage of the vital links'. Celebrating economic achievements in food must be preceded by the celebration of people. `Batho pele': is the contemporary Democratic South Africa's slogan that suggests putting people in the center of life. It does not only call us to serve the poor, but also to allow them to champion the courses of the kind of service they desire. African traditional religion teaches that, together with the other institutions that govern the lives of people, religion and politics should have among other things a concern about production and distribution of the resources, hence the claim: `Food is also politics'. In their dealing with the problem of poverty, religion, politics and other social institutions ought to dedicate a special place to instilling positive attitudes towards the concept of work among their tenants. In this way the slogan `Batho pele' or people first, does not merely mean waiting to be served, but it also means that every body to the best of their ability ought to be doing something towards the production of the items of service. The inclusiveness of African religion in terms of what it calls `community' cautions society about the importance of the other beings in its consideration of poverty alleviation. Our economic wellbeing depends mostly on our attitude towards the other non-personal neighbours, prominent among which is our common abode, the earth, the land. / Religious Studies & Arabic / D.Th. (Religious Studies)

This study examines discursive assessment practices in a special school for girls identified with a disability in an Arabian-Gulf country. The study is driven by a notable absence of research on girls with disability in the Arab world, and the need for analysing practices that shape their identities and future trajectories. To disclose the mechanisms, processes, and tools influencing the coconstruction of girls' identities by members of a multidisciplinary team, I developed an analytic framework that draws on three theories: systemic functional linguistics, critical genre analysis and sociocultural theory of discourse and identity production. The main data source is the audio-record of conversations that took place at case-conference meetings (CCMs). To describe the genre of a CCM and to disclose what went on, who was involved, and what outcomes were achieved, I constructed three narratives: 'The most relevant thing about us', 'Much ado about everything', and 'Not so great expectations'. These narratives revealed the object, goals, and the outcomes of talk. With respect to the object of talk, or the knowledge underpinning assessment practices, there was much focus on girls' diagnostic histories and scores in IQ tests; they were given a high priority and perceived as key to understanding the girls. Analysis also revealed a resistance to move beyond dichotomous thinking (i.e. girls are either trainable or educable). The goals of talk were to pass on information, to share assessment results, and to list objectives for intervention, each practitioner within her domain of expertise. This mode of passing on - rather than - discussing information and assessment results limited the prospect to benefit from the distributed knowledge of practitioners. The outcomes of talk were mediated by the two preceding discursive actions. A preoccupation with girls' medical diagnosis, and a focus on passing on rather than discussing assessment reinforced deficit thinking. Further, categories assigned to girls stood as self-fulfilling prophesies, and as predictors of girls' future performance. The space to create more positive identities was evident, however, where practitioners knew little about girls' genetic or developmental disabilities. The implications of these objectifying practices are serious with respect to Gulf-Arabian countries and to similar Muslim sociocultural contexts. Perceiving diagnosis as the absolute truth feeds fatalistic beliefs further and results in inactivity and invisibility. Implications are offered for policy and practice and for future research.

The purpose of this current study was to determine the role of acculturation, ethnic identity, and religious fatalism regarding attitudes towards seeking psychological help among Coptic (Egyptian Christian) Americans. In addition, differences between groups of gender and generational status, first-generation adult immigrants versus U.S.-born second-generation Copts, were analyzed. The study had a total sample of 91 individuals that self-identified as Coptic by race and/or Coptic Orthodox by religion, who voluntarily completed an anonymous online questionnaire. Results indicate that ethnic identity and acculturation are strong predictors of religious fatalistic beliefs, and those who identified as having more Arab ethnic identity and less assimilation to dominate culture have stronger religious fatalistic beliefs than those who identified with more western culture and an American ethnic identity. However, religious fatalism and ethnic identity were not significant predictors of attitudes towards seeking psychological help, and other variables such as stigma, language barriers, and skepticism of western psychology may be better predictors of attitudes towards seeking psychological help. Between groups comparisons identified subtle differences between males and females, and between first and second-generation Coptic Americans on acculturation, ethnic identity, and religious fatalism, but the groups were not statistically significant from one another. Clinical implications and directions for future research will also be discussed.

"The Response of African Religion to Poverty with specific reference to the Umzimkhulu Municipality" is a particular effort of the wider world that researches the ways and means for combating the scourge of poverty in society aiming at securing a better future for the future generations. In as much as African traditional religion is part of the culture, tradition and custom of its tenants, and as such aims at the wellbeing of its tenants, it is able to offer a response to poverty. It teaches about the importance of the values of community, meaningful and life-affirming relationships and the value of ubuntu. All these clamour for extended sharing and extended participation which are essential if society will continue to exist. African traditional religion maintains an ethic that says: `Real poverty results from the blockage of the vital links'. Celebrating economic achievements in food must be preceded by the celebration of people. `Batho pele': is the contemporary Democratic South Africa's slogan that suggests putting people in the center of life. It does not only call us to serve the poor, but also to allow them to champion the courses of the kind of service they desire. African traditional religion teaches that, together with the other institutions that govern the lives of people, religion and politics should have among other things a concern about production and distribution of the resources, hence the claim: `Food is also politics'. In their dealing with the problem of poverty, religion, politics and other social institutions ought to dedicate a special place to instilling positive attitudes towards the concept of work among their tenants. In this way the slogan `Batho pele' or people first, does not merely mean waiting to be served, but it also means that every body to the best of their ability ought to be doing something towards the production of the items of service. The inclusiveness of African religion in terms of what it calls `community' cautions society about the importance of the other beings in its consideration of poverty alleviation. Our economic wellbeing depends mostly on our attitude towards the other non-personal neighbours, prominent among which is our common abode, the earth, the land. / Religious Studies and Arabic / D.Th. (Religious Studies)

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This sociological study explores the past and current higher education (HE) experience of educationalists at Gaza’s universities and how this experience may be evolving in the shifting socio-political context in the Arab World. The thesis is motivated by three questions: 1. What are the perspectives of academic staff in the Faculties of Education at Gaza’s universities on their own past HE experiences? 2. What are the perspectives of students and their lecturers (academic staff) in the Faculties of Education at Gaza’s universities on students’ current HE experiences? 3. How do educationalists in the Faculties of Education at Gaza’s universities perceive the shifting socio-political context in the Arab World, and what current or future impact do they think it will have on the education context at Gaza’s universities? To examine these questions, I conducted an inductive qualitative study. Using 36 in-depth, semi- structured interviews which lasted between (90-300 min), I collected data from educationalists (15 academic staff; 21 students) at two of Gaza’s universities. Due to difficulties of access to the Gaza Strip, the participants were interviewed via Skype from Cambridge. Informed by the literature review, and triangulated with other research activities, such as reviewing participants’ CVs, browsing universities websites, and keeping a reflective journal, a thematic analysis was conducted on the interview data. Theoretically, although this study has benefited from conceptual insights, such as those found in Paulo Freire’s Pedagogy of the Oppressed and in Pierre Bourdieu’s work on symbolic violence, it is a micro-level study, which is mainly data driven. The findings of this research show that in the past, educationalists were relatively more passive in terms of shaping their HE experiences, despite efforts to become resilient. In the present, students and their lecturers continue to face challenges that impact negatively on their participation and everyday life at Gaza’s universities. However, how the HE experience will evolve out of this context in the future is uncertain. The Arab Spring revolutions have had an influence on Gaza HE institutions’ campuses as they have triggered more awareness of students’ grievances and discontent. Because of some political and educational barriers, however, students’ voices are a cacophony; they remain split between “compliance” and resistance (Bourdieu, 1984, p. 471; Swartz, 2013, p. 39). Previously, Sara Roy (1995) rightly indicated a structure of “de-development” in the Gaza Strip (p.110). The findings from this research show that the impact of occupation and of the changes in the Arab World on the educational context in Gaza are more complex than previously thought. There is a simultaneous process of construction and destruction that is both external and internal to educationalists and which undermines academic work at Gaza’s universities. Based on this, the study concludes by explaining six implications of this complex structure for academic practice at Gaza’s universities, offering nine policy recommendations for HE reform, and highlighting six areas for future research.