Thesis (doctoral)--Universität, Erlangen, 2003. / Includes bibliographical references.

Thesis (Ph. D.)--UCLA, 2008. / Vita. Description based on print version record. Includes bibliographical references (leaves 253-260).

Thesis (M.A.)--University of Wyoming, 2009. / Title from PDF title page (viewed on July 14, 2010). Includes bibliographical references (p. 51-52).

Thesis--Temple University. / Includes bibliographical references (leaves 637-648).

Thesis (M.A. (Pan-African Literatures)) -- University of Pretoria, 2006. / Includes bibliographical references. Available on the Internet via the World Wide Web.

This thesis is concerned with a critical analysis from a Moslem's point of view of Sir Richard Burton's works relating to the Arab World and Islam. The research will attempt to establish the merits and shortcomings of Burton's works in the light of the proposed research. It will, however, at the same time attempt to establish from internal evidence the extent and nature of Burton's knowledge of both Arabic and Islam. The thesis is divided into seven chapters, each of which deals with one or more of Burton's works. Chapter one deals with Burton's pilgrimage to Mecca and El-Medinah. Chapter two deals with the collection of proverbs "Proverbia Communia Syriaca." Chapter three covers Burton's Kasidah and discusses his interest in Sufism and spiritualism. Chapter four concentrates on his translation of The Arabian Nights paying particular attention to the annotations and "Terminal Essay." Chapter five deals with The Perfumed Garden and tries to make a comparison between Burton's translation and its Arabic original in order to estimate to what extent could Burton's Garden be taken as a representative of the original. Chapter six deals with Burton's three essays The Jew, The Gypsy and El-Islam. This chapter concentrates on Burton's religious loyalty and also points out the true reasons behind writing these essays. Chapter seven touches upon almost all his other works and translations. It attempts to establish and prove the fact that the study of the grabs and Islam and the interest in them was a life-long obsession with Burton rather than a temporary occupation. The conclusion attempts to put together the findings of all the other chapters. However, it will concentrate on pointing out where did really Burton's religious and racial loyalties lie as well as give a brief and concluding comment of the nature and extent of his knowledge of both the Arabic language and Islam. The eight appendixes that follow the research include technical data ranging from Burton's background reading to the listing of topics he studied or referred to in the Moslem religion.

Thesis (Ph.D.)--Tufts University, 1989. / Submitted to the Dept. of English. Includes bibliographical references (leaves 209-215). Access restricted to members of the Tufts University community. Also available via the World Wide Web;

Zugl.: Tübingen, Univ., Diss., 2005

Thesis (doctoral)--Universität Kiel, 1996. / Includes bibliographical references (p. 325-351) and index.

This thesis is a literary analysis of two novels, Comme le bon pain (2001) by Mariama Ndoye and Cendres et braises (1994) by Ken Bugul. It examines the representation of Islam in relation to African women's identity, with particular emphasis on its relationship with the postcolonial context of francophone West Africa. Chapter I reviews the emergence of African francophone literature by women authors and the trends of criticism that developed as a result of it. It also presents the theoretical framework of this research, namely feminist and postcolonial theories inspired by Frantz Fanon and African women theorists. Chapter II of this thesis explores the use of Sufi imagery in Cendres et braises and its metaphorical description of decolonization and of the postcolonial subject. Chapter III examines Comme le bon pain for Islamic elements and their interaction with African traditional beliefs, as it attempts to understand Ndoye's own attitude towards Islam. It briefly reviews definitions of syncretism and what was termed "African Islam." Chapter IV poses the question of whether the two novels can be inscribed within a feminist ideology, specifically in a postcolonial, West African and Muslim context.