Thesis (M.A.)--University of North Carolina at Greensboro, 2006. / Title from PDF title page screen. Advisor: Stephen Stallcup, Karen Weyler; submitted to the Dept. of English. Includes bibliographical references (p. 29-30, p. 61-62).

Atherosclerosis, an inflammatory disease characterized by plaque formation in the arteries, commonly occurs in mammals, including humans, and some avian species. Polyunsaturated n-3 fatty acids have been shown to reduce known mammalian risk factors associated with the development of atherosclerosis in mammals. N-3 polyunsaturated fatty acids (PUFA) have also been linked to improving retinal, neurological, and brain development and functioning. In order to assess the effects of n-3 PUFA on potential risk factors for atherosclerosis in avian species and learning ability, a series of studies were conducted in Monk parrots: 1) alterations comparing a high linoleic acid diet with -linolenic acid (ALA) diet on lipid metabolism, fatty acid conversions, and lipoproteins, 2) the dose response of ALA and comparison with a high docosahexaenoic acid (DHA) diet on lipid metabolism, fatty acid conversions, and markers of oxidation, 3) the effect of a high DHA diet on learning ability, and 4) assessment of growing energy requirement estimations to improve adult health. Monk parrots were able to convert ALA to DHA and also retro-convert DHA/docosapentaenoic acid (DPA) to eicosapentaenoic acid (EPA). Feeding Monk parrots a high ALA diet resulted in a shift in the peak density of the high-density lipoproteins after 70 days. Decreased superoxide dismutase and increased malondialdehyde were observed by day 63 regardless of dietary n-3 PUFA levels or source. Higher plasma phospholipid DHA levels at day 28 were obtained when n-3 PUFA were provided in the diet as DHA rather than ALA (at equivalent amounts). Total plasma cholesterol, free cholesterol, esterified cholesterol, and triacylglycerol concentrations were not altered by increasing dietary n-3 PUFA. An effect of DHA on learning ability could not be concluded due to decreased power from adjusting for an age effect. Additionally, the growing energy needs for Monk parrots through day 23 after hatching were estimated and, unlike previous general equations, accounted for changes in growth energy requirements. These closer energy estimations that accounted for growth energy variations will hopefully prevent negative fluctuations in growth rate which were observed in the study and prevent obese fledgling and young adult birds. In conclusion, Monk parrots are able to benefit from dietary n-3 PUFA provided as either ALA or DHA. Although, dietary DHA may provide more protection against the development of atherosclerosis due to its higher accumulation into plasma phospholipids and retro-conversion to EPA. However, caution should be used when feeding PUFA, as they increase oxidation in the body. While many risk factors for atherosclerosis have been determined in humans and other mammals, some of these do not appear to hold for Monk parrots and possibly other avian species prone to atherosclerosis.

ABSTRACT SPIRITUALITY IN SUPERVISION: A PHENOMENOLOGICAL STUDY by Deborah K. Ross The counseling profession has recognized the importance of spirituality in the counseling process (Hall, Dixon, & Mauzey, 2004; Kelly Jr., 1994; Miranti, 2007; Young, Wiggins-Frame, & Cashwell, 2007). As a component of providing quality care, Association for Multicultural Counseling and Development Counseling Competencies call upon counselors to respect clients’ religious and spiritual beliefs as a matter of diversity (Arredondo et al., 1996). A supervisor’s approach to spirituality shapes the nature not only of the supervision itself but also of the supervisee’s practice (American Counseling Association, 2005). While authors (Aten & Hernandez, 2004; Bishop et al., 2003; Carlson et al., 2002; Frame, 2003; Isakson et al., 2001; Kilpatrick & Holland, 1990; Okundaye et al., 1999; Polanski, 2003; Stebnicki, 2006) have suggested that supervisors are already addressing spirituality in supervision, little data exist about the process of how supervisors actually incorporate spirituality in their supervision. In this manuscript, the author provides a conceptual consideration of effective ways to discuss spirituality in supervision with implications from Quaker practices, Native American spiritual teachings, and models of spiritual development from Sukyo Mahikari. In the second chapter, the author presents the results of a qualitative phenomenological methodology (Creswell, 2007) to examine three research questions: How are supervisors helping their supervisees conceptualize the involvement of spirituality with their clients? How are supervisors teaching their supervisees to process spiritual content to help their clients? How does a supervisor inform her own therapeutic perspective on spirituality? Eleven supervisors who integrate spirituality in their practices shared their supervision experiences. Their recorded interviews were transcribed, examined for significant statements, and then synthesized into descriptions of essential essences (Creswell, 2007). The meaning units are described in three stages: 1. beginning to be, during which time the supervisors describe how spirituality shows up in their work with supervisees in regards to creating a safe and authentic space for supervisees to explore their own therapeutic spiritual framework and practice working from their authentic selves; 2. creating a map to all directions, a co-creation of the supervisor and supervisee regarding the nature and boundaries of spiritual experiences; and 3. sojourning, the collaborative journey in which learning and processing spiritual experiences shapes how the supervisors foster spiritual presence and authenticity. Keywords: spirituality, supervision, therapy, phenomenology, Quaker, Sukyo Mahikari, Native American spirituality

This qualitative sociolinguistic study focuses on the contemporary usage of metaphor in religious speech among North American Quakers of the Religious of Society of Friends with a particular emphasis on the two historical metaphors of Light and Dark. Beginning with the 20th century, a diverse religious population has been steadily arising in Quaker meetings including many non-Christians. Individual American Quakers are currently choosing a variety of spiritual and/or religious identities and practices ranging from Evangelical or mystical forms of Christianity to Neo-paganism and Non-theism. Thus, the traditional meanings of these metaphors, which were rooted in biblical passages, are changing. This study is based primarily upon six in-depth interviews which provide a sample of a variety of religious viewpoints on the experiential usage of the metaphors of Light and Dark to embody spiritual feelings in worship. These two metaphors are embedded in many religious practices making them central to religious experience. Although Critical Discourse Analysis is used as the primary lens for investigation, the theories of Sapir, Whorf, Lakoff and Johnson also provide an additional basis for analysis. Additionally, a corpus which demonstrates collocations of the metaphors of Light and Dark has been created from archives of Early Friends' journals of the 17th century and compared to the writings of contemporary American Quakers.

With theology grounded in beliefs of human equality and religious toleration, early Quakers discussed religious ideas with Native Americans, but did not conduct the kinds of missionary projects common to other English Protestants in America in their first century there. Instead, they focused on creating good relationships with the native people who lived in the area that became Pennsylvania, as well as with those beyond its borders. Despite this rhetoric, Quakers were inconsistent in enacting their own ideals. After allowing the unfair Walking Purchase of 1737 through poor government oversight, Philadelphia Quakers created a group whose aim was to reestablish peaceful relationships with Native Americans, particularly during the tumultuous Seven Years War. This group had scant success, largely limited to reinvigorating communication between Quakers and Native Americans. By 1795, Philadelphia Quakers determined they were divinely called to assist Native Americans more directly by teaching them skills of Euro-American farming and housekeeping. To that end, they began missions with the Oneida in 1796 and the Seneca in 1798. This study argues that despite Quakers' own conception of themselves as unique from other colonists and thus able to provide a superior education for Native Americans than that provided by other Protestants, Quakers were engaged in the same colonizing project as other missionaries and colonists.

In recent years a body of literature on the topic of school culture has emerged, highlighting the importance of developing strong school cultures. My purpose was to explore the creation of culture in a new school by studying the school's core principles, leadership, history, practices, decision making, language, membership, environment, and critical events. The setting for this descriptive case study was Chapman Friends School - an alternative Quaker high school located in a mid-Atlantic state. Data-gathering techniques included: (a) weekly on-site observations, (b) formal interviews, (c) school publications and documents, and (d) the researcher's log. The data were analyzed with a thematic coding system based on the cultural components. Three factors were found to be critical in the creation of culture at Chapman Friends School: (a) core principles and the symbolic interactions whereby they were transmitted; (b) the charismatic, authentic leadership of the headmaster; and (c) the consensus-based standards for student membership. The creation of culture at Chapman Friends School was a process wherein school members sought to resolve problems and issues resulting from their conflicting expectations of what the school should be. The creation of culture at Chapman Friends School involved the development of a shared image of what the school should become. Finally, as indicated by previous researchers and supported in this study, a culture evolves over time. The findings expand the field of literature on the subject of school culture and provide insight for school leaders and educators seeking to create effective school cultures. Related topics for further study include: (a) student enrollment screening procedures which shape a school culture, (b) the effect of secular school leaders on the creation of culture in religious-based schools, (c) the effect of the absence of a Quaker majority in Quaker schools, and (d) alternative environmental options for school settings and their effect on school culture. / Ed. D.

No description available.

This paper documents the underlying support many left-leaning Quakers had for the Bolshevik Revolution, displayed through the relief operations of the American Friends Service Committee in Russia from 1919-1931. While the Friends have carried out relief efforts in many areas of the world in their spirit of Christian fellowship, there was added excitement for the work in Russia due to the Bolsheviks' goals of social justice. Therefore, much of why the Friends went, why they stayed so long, and how they were able to achieve so much was due to the influence of communist sympathies in and around Quaker circles. The mission achieved a special place in the minds of many AFSC workers and officials because of these communist sympathies, which eventually blinded many Quakers to the atrocities of the Russian Revolution and the nature of the emerging Soviet regime. / History

Lucretia Coffin Mott, in an era filled with events the significance of which reverberates today, spoke publicly about issues of societal and ethical concern. This study focuses on her work as a nineteenth-century female Quaker minister who through public speaking educated adults about the following: abolition of slavery, rights of women, and peaceful ways to address injustice. Separate chapters explore each of these three vital issues. Lucretia Mott ranks as a pioneer female public speaker. At a time that barred women's speaking in public, she spoke about significant issues. Her speaking admitted her to the company of American women who pioneered in speaking publicly. These endeavors to speak to "promiscuous" audiences, those comprised of adult males and females, also admitted her to the company of women who endured criticism, insults, and peril. Through a process of education, these women changed history and shaped culture. Lucretia Mott's Quaker perspective, her way with spoken words, and her womanhood distinguished her work as an educator in public forums and settings that ranged from religious meetings to the lyceum and conventions called to consider issues of national import. What could have prepared this Quaker minister--active in public domains for more than fifty years--for a place among the pioneers who advocated and practiced the right of women to speak purposefully in public forums? Lucretia Mott's commitment to the Society of Friends enabled her to be a pathfinder both in education and on important issues. Therefore, Chapter Two presents an exploration of Quaker history, spirituality, and practices to inform for purposes of historic educational analysis and interpretation. References in historical works to noteworthy innovations that originated from efforts by Quakers in American society and to successes in business sparked this inquiry. This study examined her speeches to see how they reflected Quaker principles and practices and her work as a pioneer public speaker who educated about societal and ethical issues. The study concludes that her work was energized because she knew her history, she questioned her world and she lived her faith. / Ph. D.

George Lippard, a name scarcely recognized in today's American literature classrooms, was the author of the most popular American novel prior to the publication of Uncle Tom's Cabin in 1852 - The Quaker City; or, the Monks of Monk Hall. Despite producing such a popular and risqué novel, Lippard and his work have been curiously absent from the American literary and historical canon. In this paper I have chosen to focus on three aspects of the novel that I believe to be important for analysis - Biblical parallels, narrative structure, and female characters. Lippard uses the narrative structure and plot to incite curiosity in his readers and to appeal to audiences' instincts of sexual curiosity, pleasure in revenge, and the punishment of "evil." I will explain how Lippard uses two of the themes to reflect major issues of the time period and one as a metaphor for the plot of the novel. / Master of Arts