Thesis (Ph. D.)--University of Wisconsin--Madison, 1973. / Typescript. Vita. Includes bibliographical references (leaves 221-226).

Thesis (Ph.D.)--Boston University. / Eminent historians and writers have frequently referred to the important role American missionaries played in acquainting Arabic-speaking people of the Near East with the United States, which subsequently led to their emigration to America. Studies of available letters, reports, and biographies reveal the founding of educational, clinical, and press publications in Syria during the early nineteenth century. These occurred simultaneously with important changes that began to take place within the Near Eastern area. Forerunners, like Pliny Fisk and Levi Parsons in 1819, were followed by prominent American men and women who worked among the people in peace and in times of civil disturbances. The presence of these strangers from a distant country, who made available their services in humane endeavors without political opportunism, enhanced greatly American prestige in the Near East. The few emigrants in the United States between 1849 and 1860 came through this association with Americans. Monseigneur Flavianus Efoury, Superior General of St. John's Convent in Khonchara, Lebanon, sought American Catholic aid to restore the monastery destroyed by civil wars. Antonio Bishallany, also of Mount Lebanon, studied here, hoping to acquire a wider background in Protestant missionary education. One exception to the missionary story during this period is that of Hadji Ali or Hi Jolly. He led a Levantine group to the United States in 1856 when this country introduced the camel caravan into the Arizona territory. There is evidence that there were earlier arrivals of Moors from North Africa who came with the Spaniards. Father Elias al-Mawsili, of Mosul, Iraq, reached Mexico and South America in 1668. Some Rabbis from Asia Minor were in Newport, Rhode Island, in the middle eighteenth century. Algerians may have brought horses here for the Continental army during the American Revolution. By 1856 statistics reveal about 272 Near Easterners in the United States, including North Africans. But these classifications are not certain. However, widespread emigration to the United States occurred only after the American Civil War. [TRUNCATED]

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"Kānat bi-al-aṣl dirāsah akādīmīyah li-nayl shahādat al-duktūrāh al-Lubnānīyah (duktūrāh dawlah)"--Introd. / Includes bibliographical references (p. 430-439).

Thèse--Université Saint-Joseph, Beirut. / At head of title: Université Saint-Joseph, Beyrouth. Faculté de droit et des sciences économiques. Bibliography: p. [300]-314.

"Kānat bi-al-aṣl dirāsah akādīmīyah li-nayl shahādat al-duktūrāh al-Lubnānīyah (duktūrāh dawlah)"--Introd. / Includes bibliographical references (p. 430-439).

Pays membre de l'Organisation Internationale de la francophonie (OIF), le Liban est la tête de pont de l'usage de la langue française au Moyen-Orient. Cette place particulière prise par le français au Liban s'explique par l'existence d'une élite sociale et politique chrétienne autochtone authentiquement francophone qui a tissé avec la France, au cours de plusieurs siècles, des relations privilégiées. Ainsi, le français, vecteur de la civilisation occidentale au Pays des cèdres, lié à la tradition et à l'histoire libanaise, entre à part entière dans la complexité du tissu social et politique et de la mosaïque confessionnelle libanais. Attachée d'abord à la communauté chrétienne, la langue française est une composante essentielle de l'identité pluriculturelle du Liban. Cette étude entend montrer en quoi le rapport à langue française est dans ce pays porteur de la tension interne entre Orient et Occident qui fait la spécificité de l'identité libanaise. Elle montre comment au Liban, et au Liban-Nord qui constitue le terrain d'enquête, le français peut être un marqueur de la constitution et du maintien des élites sociales et culturelles tout particulièrement dans la communauté chrétienne maronite. Elle questionne la situation de cette langue dans le contexte actuel du Liban où les chrétiens connaissent une baisse démographique et une réduction de leur représentativité et de leur influence politiques, où l'anglophonie domine la scène linguistique mondiale et où l'importance de l'islam radical et extrémiste qui défend la langue arabe, s'intensifie au Moyen-Orient / As being a member country of the Francophone International Organization, Lebanon comes first in using French Language in Middle East. This particular position that France has in Lebanon is interpreted by the existence of the Christian political and social elite authentically native as Francophone. This elite has forged during many centuries privilege relations with France. Thus, French Language, the vector of the occidental civilization in the country of cedars, linked to the Lebanese history and traditions, is involved in the complexity of the Lebanese political and social fabric and the confessional mosaic. Attached at first to the Christian community, French Language is an essential compound of the multicultural identity of Lebanon. This study aims to display the relationship with the French Language in this country known by its internal tension between orient and Occident that makes the feature of the Lebanese Identity. It shows how French Language may be a marker of constitution and maintenance of the social and cultural Elites specifically at the Christian Maronite community in Lebanon and more specifically in North Lebanon the field of this study. It questions the situation of this language in the current context of Lebanon, where the Christians face a demographic decrease and a reduction of their representativeness and political influence, where the Anglophone dominates the world linguistic scene and where the majority of the extremist and radical Islam movements defending the Arab Language are intensified in Middle East

Thesis (Ph.D.)--University of Melbourne, The Australian Centre, 2003. / Typescript (photocopy). Includes bibliographical references (leaves: 239-257).