Lingering in the topic of literary engagement, this article follows a reader enthralled by words and the significant non-space where fiction and reality intersect. Using Terry Fallis’ political satire “The Best Laid Plans,” a physical map of the reading is followed as I amble through the Ottawa sites depicted in the novel. In this literary pilgrimage, reading is considered as a corporeal (re)action with a series of educative affects. Contrasting this experience with common in-school reading practices, this narrative encourages the honouring of the individualized relationship between reader and text as well as highlighting the pedagogical value of dallying in a work of fiction. Drawing on concepts of spatiality, I contemplate the notion of the home city as a familiar and yet capricious place, made more significant by a fantastic connection. Reading in significant spaces has a lasting, sprawling outcome whereby text, place and reader are all affected.

Because his search for self is such a dominant and important theme of his work and because it grows out of a rich tradition in western thought, it is the purpose of this thesis to examine this search and to clarify Aiken's ideas concerning the self and the methods and form he used to communicate these ideas.

Lingering in the topic of literary engagement, this article follows a reader enthralled by words and the significant non-space where fiction and reality intersect. Using Terry Fallis’ political satire “The Best Laid Plans,” a physical map of the reading is followed as I amble through the Ottawa sites depicted in the novel. In this literary pilgrimage, reading is considered as a corporeal (re)action with a series of educative affects. Contrasting this experience with common in-school reading practices, this narrative encourages the honouring of the individualized relationship between reader and text as well as highlighting the pedagogical value of dallying in a work of fiction. Drawing on concepts of spatiality, I contemplate the notion of the home city as a familiar and yet capricious place, made more significant by a fantastic connection. Reading in significant spaces has a lasting, sprawling outcome whereby text, place and reader are all affected.

Lingering in the topic of literary engagement, this article follows a reader enthralled by words and the significant non-space where fiction and reality intersect. Using Terry Fallis’ political satire “The Best Laid Plans,” a physical map of the reading is followed as I amble through the Ottawa sites depicted in the novel. In this literary pilgrimage, reading is considered as a corporeal (re)action with a series of educative affects. Contrasting this experience with common in-school reading practices, this narrative encourages the honouring of the individualized relationship between reader and text as well as highlighting the pedagogical value of dallying in a work of fiction. Drawing on concepts of spatiality, I contemplate the notion of the home city as a familiar and yet capricious place, made more significant by a fantastic connection. Reading in significant spaces has a lasting, sprawling outcome whereby text, place and reader are all affected.

I detta projekt utvecklas en souvenir för Selånger pilgrimscenter. Genom undersöknin- gar och enkäter bestäms det att souveniren skall vara en vandringsstav för pilgrimsvan- drare. Syftet och målet med projektet är att ta fram en unik souvenir för marknaden som även skall vara ekologiskt hållbar och produc- erbar i regionen. Projektet går igenom design- processens tre olika faser för att ta fram en lösning till designproblemet. Genom olika un- dersökningar och användartester utvecklas en form till stavens handtag för att ge ett ergono- miskt grepp till användaren och visuellt unikt uttryck för Selånger pilgrimscenter.

As Christianity spread throughout the Iberian Peninsula during the Middle Ages, many believers attributed miraculous tales to the Virgin Mary and saints. In Camino de Santiago folklore, the Virgin Mary and Saint James intercede on behalf of pilgrims who cannot resolve a crisis without divine assistance. The Codex Calixtinus, a twelfth-century manuscript, contains such a story that occurs in Toulouse called "The Hanged Pilgrim." In this miracle, an innkeeper frames a pilgrim for theft and the local magistrate sentences the accused to hang as a consequence. However, the Virgin Mary and Saint James spare the pilgrim's life because of his devotion and the magistrate orders the pilgrim's release. Over centuries, pilgrims alter the original story as they retell it on the Camino trail. I argue that not only does this miracle of intercession change geographic location from France to the Iberian Peninsula, but that it also transforms from the Virgin Mary and Saint James saving an innocent pilgrim to female victims interceding on behalf of their betrayer and rapist. This analysis traces the displacement of "The Hanged Pilgrim" from a miracle in folklore and poetry to secular metaphoric reconciliation in a Spanish Golden Age play.

ABSTRACT Professor Peter Steele S.J. cuts a fascinating figure both in contemporary scholarship and poetic achievement. His work extends over a vast range of genre from poetry to criticism, public address and intellectual journalism. Some of his huge literary output is published, some of it awaits publication, and much of it is either uncollected or held in archival situations. Steele is a writer who matters today not only by virtue of his leading a distinguished academic career, and being a widely published poet, but also because for some two decades he has been a focal figure in the Society of Jesus in Australia and New Zealand and has had extensive experience as he would say 'plying his priesthood' in various British and American Jesuit institutions. This has resulted in a large volume of mostly unpublished writings ranging from prayers, liturgies and reflections to homilies for private and public occasions. The challenge of addressing Steele�'s literary achievement lies in the fact that his spiritual insights form the basis of his poetic, academic, and ethical imagination. This thesis has attempted to identify the core nature of these insights and to trace the way in which they ramify into the world of people, events, and art, especially literature. The basic issue concerns the principle of radiance, how it finds expression through Steele�s major motifs or figures of Jester, Pilgrim Expatriate, Celebrant and Word or Witness, and how this principal operates as the unifying basis of his thought. The thesis tries to investigate this unifying vision within the subtle diversity of the many ways Steele encounters the modern world. In identifying Steele�s structure of thought as a radiant entity focused on the theocentre of God and emanating to the Incarnate God, to the writers of the gospels and epistles, to St. Ignatius, to St. Edmund Campion and to all people especially artists, it has been necessary to shape each chapter in a roughly parallel manner and to organise it according to these stratafications. Each chapter places the individual motif within Steele�'s individual and Ignatian milieux, and examines the function of the particular figure or motif under investigation. Each chapter will then trace the figure (Fool, Pilgrim / Expatriate, Celebrant or Word Witness), as Steele sees it manifest in God, in Christ, in the scriptures, and as he understands it imparted to Campion, to Ignatius as he writes the Spiritual Exercises and to writers (and readers) of literature. Each chapter also has variations appropriate to its subject matter and medium so that for instance the chapter treating Steele�s Pilgrim figure will consider his treatment of it in both p oetics and homiletics and that treating the Word or Witness will predominantly relate to that figure to his critical appraisal of Peter Porter�s p oetry and the organisation of the latter will break from the established pattern of organisation in several major ways. This thesis offers a study of a rich Australian talent operating intellectually, academically, imaginatively and spiritually. If one were to seek to place Steele amongst similarly minded writers one would have to locate him in the community of writers recognised for their classical and contemporary sophistication, writers such as Peter Porter, Seamus Heaney, Joseph Brodsky, Derek Walcott and Anthony Hecht. In this sense Steele is international rather than Australian in his emphasis; but being a true international he also includes Australia in his thinking.

ABSTRACT Professor Peter Steele S.J. cuts a fascinating figure both in contemporary scholarship and poetic achievement. His work extends over a vast range of genre from poetry to criticism, public address and intellectual journalism. Some of his huge literary output is published, some of it awaits publication, and much of it is either uncollected or held in archival situations. Steele is a writer who matters today not only by virtue of his leading a distinguished academic career, and being a widely published poet, but also because for some two decades he has been a focal figure in the Society of Jesus in Australia and New Zealand and has had extensive experience as he would say 'plying his priesthood' in various British and American Jesuit institutions. This has resulted in a large volume of mostly unpublished writings ranging from prayers, liturgies and reflections to homilies for private and public occasions. The challenge of addressing Steele�'s literary achievement lies in the fact that his spiritual insights form the basis of his poetic, academic, and ethical imagination. This thesis has attempted to identify the core nature of these insights and to trace the way in which they ramify into the world of people, events, and art, especially literature. The basic issue concerns the principle of radiance, how it finds expression through Steele�s major motifs or figures of Jester, Pilgrim Expatriate, Celebrant and Word or Witness, and how this principal operates as the unifying basis of his thought. The thesis tries to investigate this unifying vision within the subtle diversity of the many ways Steele encounters the modern world. In identifying Steele�s structure of thought as a radiant entity focused on the theocentre of God and emanating to the Incarnate God, to the writers of the gospels and epistles, to St. Ignatius, to St. Edmund Campion and to all people especially artists, it has been necessary to shape each chapter in a roughly parallel manner and to organise it according to these stratafications. Each chapter places the individual motif within Steele�'s individual and Ignatian milieux, and examines the function of the particular figure or motif under investigation. Each chapter will then trace the figure (Fool, Pilgrim / Expatriate, Celebrant or Word Witness), as Steele sees it manifest in God, in Christ, in the scriptures, and as he understands it imparted to Campion, to Ignatius as he writes the Spiritual Exercises and to writers (and readers) of literature. Each chapter also has variations appropriate to its subject matter and medium so that for instance the chapter treating Steele�s Pilgrim figure will consider his treatment of it in both p oetics and homiletics and that treating the Word or Witness will predominantly relate to that figure to his critical appraisal of Peter Porter�s p oetry and the organisation of the latter will break from the established pattern of organisation in several major ways. This thesis offers a study of a rich Australian talent operating intellectually, academically, imaginatively and spiritually. If one were to seek to place Steele amongst similarly minded writers one would have to locate him in the community of writers recognised for their classical and contemporary sophistication, writers such as Peter Porter, Seamus Heaney, Joseph Brodsky, Derek Walcott and Anthony Hecht. In this sense Steele is international rather than Australian in his emphasis; but being a true international he also includes Australia in his thinking.

Thesis (D.Min.)--South Florida Center for Theological Studies, 2006. / Includes bibliographical references.

The central idea of this paper is to make a critical review of the gaucho archetype analyzed from his corporality and identity. Corporality that recreates during a particular territoriality: the pilgrimage on horseback to the Our Lady Basilica at Lujan, Argentina. The purpose of this reviewing is the search of empirical connections among the diverse social objects, the traditionalist displacement and the religious practice, where corporality becomes substantial as catalyzer of those subjacent differentiations, non-viewed, under an apparent homogeneity.From there, it looks to break up the ingenuous vision of a unique and universal model of being gaucho, pilgrim and Argentine. / La idea central que organiza este trabajo parte de la revisión crítica del arquetipo gaucho analizado desde su corporalidad e identidad. Corporalidad que se recrea durante una particular territorialidad: la peregrinación a caballo hacia la basílica de Nuestra Señora de Luján, en la ciudad de Luján, Argentina. El propósito de esta revisión es la búsqueda de conexiones empíricas entre los sujetos sociales diversos, el movimiento tradicionalista y la práctica religiosa, en que la corporalidad se hace sustantiva como catalizadora de estas diferenciaciones que subyacen, inadvertidas, por debajo de una aparente homogeneidad. Y a partir de allí, romper con la visión ingenua de un único modelo posible e universal del ser gaucho, peregrino y argentino.