Thesis--University of North Carolina. / "Index of names": v. 1, leaves [165]-167. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (v. 1, leaves [157]-164).

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Spanish Priests of the Franciscan order built 21 missions along El Camino Real between 1769 and 1835 before the mission system collapsed. El Camino Real, now generally referred to as “The King’s Highway” or “Mission Road,” runs 600 miles in California between Mission San Diego de Alcalá in modern-day San Diego to Mission San Francisco Solano in modern-day Sonoma. The missions served as communities with Catholicism and music, specifically music for services, at the heart of the culture. The music reflected the culture of these missions by presenting a hybrid of European and Native American styles. The Misa de Cataluña appears in nine of the extant mission manuscripts making it one of the most frequently transcribed surviving works in the California Mission System. Often the work appears in a position of honor within the intentional ordering of the choirbooks. Frs. Durán and Tapís, noted for their musical contributions to the California Mission System, both included this work in their choirbooks. Since the mission period, there have been at least two known arrangements of the work. As such, this work holds a respected place in California’s musical history. In this project, I seek to honor and explore this notable work by creating a critical edition of the Misa de Cataluña from the nine surviving manuscript sources to enable performance by modern choirs. Additionally, I discuss various challenges of performing the work with modern choirs and provide solutions to potential difficulties. / School of Music

Graduation date: 1983

Thesis (M.A.)--York University, 2007. Graduate Programme in Music. / Typescript. Includes bibliographical references (leaves 69-70). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:MR29311

Thesis (M.S.)--Naval Postgraduate School, 1975. / Includes bibliographical references (leaf 140).

Thesis (Ph. D.)--University of Wisconsin-Madison, 1975. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliography.

Y a-t-il un fil d’Ariane dans la pensée politique d’Étienne Balibar (1942-), malgré les disparités apparentes des thèmes traités ? Cette étude se propose d’y répondre en reconstituant son parcours tant philosophique que politique, des années 1960 à nos jours autour d’une problématique : les « masses ». Cette dénomination signifie une collectivité indéterminée qui préexiste à toutes entités politiques. Les masses sont en ce sens une matière première de la politique. Balibar accorde la plus grande importance aux masses ainsi entendues, ce qui lui permet de remettre en cause trois figures majeures de la modernité politique : la race, la nation et le prolétariat. Le concept des masses commence à prendre figure dans sa réflexion après sa prise de distance avec le concept marxiste central du prolétariat (Première Partie). Ce changement de point de vue l’oblige à repenser la subjectivité politique des masses, indépendamment de tous les jugements normatifs. Son analyse du nationalisme est l’illustration même de cette approche en ce qu’elle éclaire leurs identités ambigües (Deuxième Partie). Sa lecture de Spinoza aboutit à creuser l’aporie selon laquelle il existe une difficulté foncière à institutionnaliser la politique des masses. Pourtant, dans cette dernière, Balibar trouve la possibilité de concevoir la politique des masses comme une transformation ininterrompue de l’étatique (Troisième Partie). Son attention particulière à la subjectivité politique des masses est depuis les années 1990 relayée par la reconnaissance de l’immigré comme incarnation des masses au niveau de l’Europe. Le retour aux masses constitue le ressort de sa réflexion quelque soient les dimensions du corps politique. Il en résulte que la pensée politique balibarienne est avant tout une philosophie des masses. / Is there Ariadne’s thread for understanding Étienne Balibar’s political thought (1942–), despite the apparent disparities of the themes treated ? This study aims to answer this question by reconstructing his philosophical and political trajectory from the 1960s until today with a problematic: the ‘masses’. The term ‘masses’ means an indeterminate community that exists prior to all political entities. The masses are in this sense the first material of politics. Balibar’s political thought attaches great importance to the masses understood in this way, which allows him to question the three main figures of political modernity: race, nation and proletariat. The concept of the masses begins to take shape in his philosophy after his removing from the central concept of Marxism: the proletariat (Part One). This change of perspective forces Balibar to rethink the political subjectivity of the masses without any normative judgements. His analysis of nationalism is the illustration of this approach in that it clarifies their ambiguous identities (Part Two). His interpretation of Spinoza leads to the discovery of an aporia that there is a radical difficulty in institutionalizing the politics of masses. In this Spinoza’s aporia, however, Balibar finds the possibility to design the politics of the masses as the continuous transformation of the State (Part Three). His distinctive attention to the political subjectivity of the masses is relayed by his recognition of the immigrant as a embodiment of the masses at the level of Europe since the 1990s. Return to the masses constitutes the mainspring of his thinking whatever the dimension of political body. As a result, Balibar’s political thought is first of all the philosophy of the masses.