Thesis (Ph. D.)--University of Pennsylvania, 1929. / "The data were secured from the William A. Lee school in Philadelphia (now the Daniel Boone school)." Bibliography: p. 137-145.

Thesis (Ph. D.)--Bryn Mawr college. / At head of title: Carola Woerishoffer graduate department of social economy and social research, Bryn Mawr college. "Prepared through the cooperation of the Philadelphia Mothers' assistance fund, Pennsylvania Dept. of welfare."--P. iv. Published also without thesis note. Bibliography: p. 109-111.

Thesis (Ph. D.)--University of Pennsylvania, 1940. / Includes two folded tables numbered as p. 66a and 108a, respectively. Bibliography: p. 135-138.

Thesis (B.A.)--Haverford College, Dept. of History, 2002. / Includes bibliographical references.

Thesis (Ph. D.)--University of Pennsylvania, 1922. / Reprinted from The journal of delinquency, Sept.-Nov. 1922. Bibliography: p. 329-333.

This work examines the historical details and the theological implications of a controversy that took place at Westminster Theological Seminary, Philadelphia, Pennsylvania.  The controversy began when Associate Professor Norman Shepherd’s teaching on James 2:14-21 came under intense scrutiny. He was dismissed from his teaching post despite repeated exonerations by the seminary’s board, faculty and by his own presbytery. He taught that the formula <i>justification by faith alone</i> does not appear in Scripture or in the Westminster Standards and that Luther’s insertion of the particle <i>alone</i> in the formula<i> justification by faith alone</i> is exegetically indefensible.  The view of Calvin, and not that of Luther, has been given confessional standing in the <i>Westminster Confession of Faith</i>.  Calvin’s independence from Luther is essential for understanding this controversy. Part One explicates the administrative and procedural history of the controversy, and it identifies the major points of disagreement.  It details the processes and approaches that were used, neglected, or abused: interpersonal communications, group discussions, committee meetings, etc.  These data are evidence that the board did not have “adequate grounds” to dismiss Shepherd. Part Two examines the theology and the integrity of a document titled “The Commission on Allegations Regarding Professor Shepherd: Summary of Allegations”.  This document is examined for three reasons: it represents the mature theological expression of Shepherd’s opponents; the commission’s hearing is the last forum in which Shepherd was examined by the seminary; and the judgement of the commission is a matter of record. Shepherd’s repeated exonerations by the seminary and by his presbytery affirm that his understanding of justification by faith, his exegesis of James 2, his teaching on baptism, and his understanding of the “covenant dynamic” do not represent departures from historic Reformed theology; his formulations are orthodox.

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'Community' is a multivalent concept, subject to a plurality of contexts and constructs that can alter and shift its meaning. As a dance artist, I have encountered myriad understandings and manifestations of 'community' through dance practice, and perceive an intrinsic relationship between dance and 'community.' A 'West African' dance class in Philadelphia — designated as a 'community-based' class by the instructor — provides a rich opportunity to excavate this relationship. The class, one of several offered throughout the city, is located in West Philadelphia. It is an intergenerational class attended by a diverse demographic of participants (race/ethnicity, gender, profession, class, age, ability, etc.) with an array of motivations and goals for participating in class (as made evident through conversations and interviews). All are welcome to attend, regardless of previous experience or skill level in 'West African' dance. My dissertation is a qualitative research study that examines participant experiences and interpretations of 'community,' with attention paid to the socio-cultural/political context of 'West African' dance in the United States, specifically in Philadelphia. Methodologically, this study is situated in sensory ethnography, philosophically oriented in community based participatory research, and draws from phenomenological strategies towards gathering lived experience data. Lived experiences of 'community' are placed in conversation with literature concerned with theories and constructions of 'community' from a range of disciplines, as well as texts that interrogate the historical, sociocultural and political contexts which frame 'West African' dance within the United States. As a member of this particular 'West African' dance class, I situate my own experiences within that of the collective, migrating inward and outward between personal reflection and participant narratives. As such this investigation lies at the intersection of subjective, intersubjective, and cultural knowledge. / Dance

The so-called culture wars of recent years have created an ethos of caution in our cultural institutions. Museums often avoid exhibits and programming that might prove controversial for fear of public backlash. This paper examines how public historians and archivists might work together to devise strategies for positive public engagement in controversial history projects. Archives have the power to ensure the public's trust in their cultural institutions, while primary source material can be utilized to promote constructive conversation among audiences. Public conflict will be directed into more productive channels if museums create a safe space for dialogue. / History

One of the stock assumptions that inhabits our understanding of the history of 19th- and early 20th-century immigration to an industrializing America is the wretchedness of the new immigrant laborers. The waves of new Americans from impoverished rural zones of emigration that swept into the nation were thought to be simple, rural people of limited skill for an advanced economy, unschooled in the norms of civic life, ignorant of democratic processes. Oscar Handlin was the original architect of this view; he saw the new ethnic groups as unsophisticated pre-moderns, and, as "peasants, they had not the background or skills to make their way in the economy of the New World." Whatever progress the new ethnic groups achieved in cultural and civic matters was attributable to learning and adapting to American influence, a process of assimilation that instilled social discipline in personal and public life and an appreciation for American democracy. This study challenges this assumption and relocates the locus of investigation overseas, to transnational sources of civic life in the pre-emigration lands of Ireland and South/Central Italy to explain the rapid rise and proliferation of ethnic voluntary associations in the late 1800s, early 1900s. The empirical universe is the Irish and Italians of Philadelphia; the time frame is 1880-1920, and the social site of investigation and analysis is the vibrant community life of ethnic voluntary associations the Irish and Italians constructed. This study also challenges a reading of the Irish associations in Philadelphia as little more than neighborhood clubs peopled by an aspiring upper strata of the Irish American community reaching for bourgeois values. This work suggests that the associations were populated by the working class, many born in Ireland, that substituted an ethic of solidarity for individual achievement values, a communal opposition to symbols of past oppression and agents of privilege. The Irish Americans of Philadelphia had cultural advantages prior to emigration, and they capitalized on this stock of common knowledge absorbed in native Ireland to transfer the norms, methods and moral codes of behavior from the Irish Friendly Society to the Irish American Beneficial Association of Philadelphia. However closely the Irish of Philadelphia followed the original transatlantic model, they ultimately molded their own style of ethnic association that elevated humanitarian communal values and constructed their civic life on a scaffolding of stable financial reasoning backed by a solid group discipline. The region of Abruzzo in South/Central Italy sent a disproportionate share of its rural people to Philadelphia in a massive chain migration that formed the Italian colony of South Philadelphia in the early 1900s. The Abruzzesse were a mountainous people defined by their rocky hilltop topography and a hard heritage derived from eking out an existence working rocky soil or shepherding; this was a mobile population cultured in the tradition of seasonal migration within Europe as the small farmers and rural laborers often spent months away from home in search of work to support their family and home. The rural proletariat of Abruzzo that eventually settled in Philadelphia also arrived with a rich civic heritage firmly intact, and the Italians capitalized on their knowledge and experience of an advanced civic culture based in local mutual aid to establish beneficial associations in Italian Philadelphia. In the process of following transatlantic models and in creating their own life, these ethnic groups constructed a collective consciousness mediated through the immediate community and educational mission of the ethnic associations. For the Irish, the association became the protective institution for a world view that defined Irish identity within the Diaspora as a community of exiles torn from cherished rural locations, a people bent on maintaining a vigilant eye on enemies such as the occupying British state in Ireland, on Irish landlordism and anti-Catholic agents in America, ever supportive of Irish nationalism. This consciousness grafted all kinds of imaginary symbols to its base, including race, a Social Darwinistic rendering of the Celtic type as superior to the Anglo Saxon, and a matrix of factors that conflated social class, nationalism, and sentimental remembrance into a hard opposition leveled at all forms of illegitimate privilege. The Italians were a mobile people of the mountains loyal to family and land, schooled in the rigors of migration, backed by the civic institutions of self-help they constructed in their agricultural towns; they were not burdened by the weight of sentimental nationalism as the Irish were in their Diaspora. Yet, during Italy's time of crisis during World War I, the Italian Americans of Philadelphia awakened national leanings and constructed a movement of national support for failing Italy. The Italian American associations of South Philadelphia came alive to sponsor financial and moral support for Italy at war, and a renewed Italian imperialism in the immediate post-war years. Thus, as the Irish and Italians drew on their old-world methods to create new civic institutions in Philadelphia, they also constructed separate ethnic identities and an active community, a vibrant energy that made industrial Philadelphia the home of the American voluntary association. / History