The aim of this dissertation is to contribute to an understanding of the changing relationship between collectivist ideals and individualism within dispersed, transnational, and heterogeneous cultural spaces. I focus on musicians working in professional folk music, a field that has strong, historic associations with collectivism. This field consists of folk festivals, music camps, and other venues at which musicians from a range of countries, affiliated with broad labels such as ‘Celtic,’ ‘Nordic,’ ‘bluegrass,’ or ‘fiddle music,’ interact. Various collaborative connections emerge from such encounters, creating socio-musical networks that cross boundaries of genre, region, and nation. These interactions create a social space that has received little attention in ethnomusicology. While there is an emerging body of literature devoted to specific folk festivals in the context of globalization, few studies have examined the relationship between the transnational character of this circuit and the changing sensibilities, music, and social networks of particular musicians who make a living on it. To this end, I examine the career trajectories of three interrelated musicians who have worked in folk music: the late Canadian fiddler Oliver Schroer (1956-2008), the Irish flute player Nuala Kennedy, and the Italian organetto player Filippo Gambetta. These musicians are all notable for their taste for transnational collaboration and their reputations as mavericks and boundary-pushers. Through case studies of their projects, relationships, and collaborative networks, I explore transformations in the collectivist folk ideal by focussing on how these musicians are implicated in three phenomena: transnational festivals, new folk music sensibilities, and touring as social practice. This research is based on multi-dimensional, multi-sited fieldwork undertaken in Toronto, Genoa, Edinburgh, and at various festivals in Europe and North America between 2007-2013. I conclude that Schroer, Kennedy, and Gambetta experience transnational folk music space as a field of intersecting transnationalisms that are imaginaries and collectivities of varying size and scope. While festivals in this space increasingly celebrate a transcultural ideal and foster the formation of transnational networks, stable, heterogeneous transnational relationships are proving more difficult to attain. I argue that touring on this circuit generates a desire for community continuity that becomes part of the poetics of new instrumental folk music.

The aim of this dissertation is to contribute to an understanding of the changing relationship between collectivist ideals and individualism within dispersed, transnational, and heterogeneous cultural spaces. I focus on musicians working in professional folk music, a field that has strong, historic associations with collectivism. This field consists of folk festivals, music camps, and other venues at which musicians from a range of countries, affiliated with broad labels such as ‘Celtic,’ ‘Nordic,’ ‘bluegrass,’ or ‘fiddle music,’ interact. Various collaborative connections emerge from such encounters, creating socio-musical networks that cross boundaries of genre, region, and nation. These interactions create a social space that has received little attention in ethnomusicology. While there is an emerging body of literature devoted to specific folk festivals in the context of globalization, few studies have examined the relationship between the transnational character of this circuit and the changing sensibilities, music, and social networks of particular musicians who make a living on it. To this end, I examine the career trajectories of three interrelated musicians who have worked in folk music: the late Canadian fiddler Oliver Schroer (1956-2008), the Irish flute player Nuala Kennedy, and the Italian organetto player Filippo Gambetta. These musicians are all notable for their taste for transnational collaboration and their reputations as mavericks and boundary-pushers. Through case studies of their projects, relationships, and collaborative networks, I explore transformations in the collectivist folk ideal by focussing on how these musicians are implicated in three phenomena: transnational festivals, new folk music sensibilities, and touring as social practice. This research is based on multi-dimensional, multi-sited fieldwork undertaken in Toronto, Genoa, Edinburgh, and at various festivals in Europe and North America between 2007-2013. I conclude that Schroer, Kennedy, and Gambetta experience transnational folk music space as a field of intersecting transnationalisms that are imaginaries and collectivities of varying size and scope. While festivals in this space increasingly celebrate a transcultural ideal and foster the formation of transnational networks, stable, heterogeneous transnational relationships are proving more difficult to attain. I argue that touring on this circuit generates a desire for community continuity that becomes part of the poetics of new instrumental folk music.

In this regional study of Methodist development and societal influence throughout the period of industrialisation, recent trends in Methodist historiography at a national level are combined with the research and source material accumulated at a local level, to provide a detailed analysis of Methodist growth in Cornwall between the years 1780 and 1870. The thesis is divided loosely into three sections. In the first, four chapters outline the essential background to interpretative analysis by considering, in turn, recent historiographical developments in Methodist studies; social change in Cornwall during industrialisation; the performance of the Anglican Church in the county as represented in the Visitation Returns for 1779, (as well as historical and structural reasons for its 'failure'); and Methodist growth as expressed through available statistical indices, especially the date of formation of Methodist societies, and the 1851 Ecclesiastical Census. In the second section, one long chapter is devoted to an in-depth, county-wide analysis of Methodist growth, which considers the impact of external factors, particularly socio-economic, and internal circumstances, such as the degree of maturity of pastoral and administrative machinery, and the level of Connexional or lay control over chapel and circuit affairs, on the form and function of Methodism in nine distinct socioeconomic regions within the county. In the third section, four chapters concentrate on West Cornwall, where Methodism was strongest, in order to examine the roots of, and reasons for, the distinctively indigenous form of Methodism which developed there. On the one hand, the pastoral and administrative difficulties in exerting adequate Connexional control are considered; while on the other, an interpretation of the 'folk' functionality of revivals and of Methodism as a 'popular religion' is offered.

This is a critical study of Hamish Henderson (1919-2002). It examines his work as a poet, translator, folklorist, and cultural and political commentator. Through close textual analysis, this project shows how Henderson’s various writings can be considered part of a life-long engagement with the complex relationship between politics and aesthetics. This includes the purpose of poetry and its relation to ‘the people’; the defining qualities of folk culture and its political potential; conceptions of nationalism and internationalism; and notions of Scottish history and ‘tradition’. Bemoaning a modern disconnect between the artist and society, Henderson explored the possible causes of this disjuncture and proposed various solutions. His views on these issues were tested in a series of public ‘flytings’, or opinion column debates, with the poet Hugh MacDiarmid between 1959 and 1968. Chapter One is an analysis of the form and content of these exchanges. In Chapter Two, Henderson’s poetic responses to the War, his collected Ballads of World War II (1947) and Elegies for the Dead in Cyrenaica (1948), are considered in light of his professed aim to create a poetry that ‘becomes people’. Chapter Three examines Henderson’s relationship with the life and works of the Italian Marxist Antonio Gramsci (1891-1937). Drawing from Henderson’s translation of Gramsci’s prison letters, this chapter examines how the Italian thinker both validated and undermined his approach to folk culture. Chapter Four considers Henderson’s perceived ‘turn’ away from art-poetry towards folk-song. With reference to his writings on various poets, his own poetry and song, and that of others that he admired, this chapter reflects on Henderson’s ideas about the distinctiveness of the Scottish literary tradition, and about the politics of authorship. Chapter Five interrogates Henderson’s various writings on folk culture according to his role as a ‘folk revivalist’ who seeks to reinstate folk-song as a popular mode of collective selfexpression, and as a ‘folklorist’ who documents the folk tradition. This project argues for a holistic examination of Henderson’s cultural politics, restoring his writings to their original contexts and providing an account of the constantly renegotiated relationship between art and society present throughout his work.

The major purposes of this study were: (1) to outline the predominant Greek and Roman architectural examples most often imitated by subsequent architects and builders, (2) to compare five Indiana Greek Revival examples of the mid-nineteenth century with the works of Benjamin Latrobe, Robert Mills, and William Strickland, and (3) to examine the lifestyles of three Hoosier men who were involved in creating and promoting the Greek Revival style in Indiana.After an introduction, Chapter II presented a brief history of the foundations of Greek and Roman architecture with a pictorial account of the major ancient structures frequently copied by New World architect-builders. Chapter III examined the three Eastern architects and their public and private buildings in picture form. Chapter IV compared the Hoosier vernacular with the three Eastern architects. Among the factors considered were the simplicity and complexity of design, similarities and dissimilarities in building materials, and technical skill of the architect-builder. Chapter V investigated the political and financial career of Michael G. Bright who worked in a Greek Revival law office in Madison, Indiana. Chapter VI focused upon Charles L. Shrewsbury, a Hoosier entrepeneur who built an elaborate Greek Revival home in Madison. Dr. Jefferson Helm, Sr., of Rushville, Indiana was the subject of Chapter VII. The final chapter was a summary of the study and a statement of several conclusions which emerged from the research.The Hoosier Greek Revival style was simple in format. Hoosier architect-builders applied the skills of their Eastern counterparts as much as possible within the framework of their technical expertise and availability of building materials. The five sites also displayed a sense of practicality on the frontier. All five structures represent a modification of the ancient models.The three men in the study came to Indiana at a time when it was beginning to flourish and all three rose to prosperity in a few years. A Greek Revival structure was a conspicuous way to declare to their constituents that they were among the elite on the frontier. At the same time they also endorsed the democratic, educational, and societal ideals which the nation's leaders wished to promote. Indiana's nineteenth-century architecture presented a microcosm of the new nation wishing to promote a new architectural style reminiscent of the ancient world.

This study examines the relationship between the first major religious revival in the New England colonies and the change from psalmody to hymnody in the mid-eighteenth century through an approach which integrates the two fields of theology and church music. The termination date is 1770, and the focus is Protestant congregational song in the three groups most influenced by Puritan thought: the Congregationalists, the Presbyterians, and the Baptists.While much has been written separately about the change in eighteenth-century sacred song and the Great Awakening itself, there has been little research that attempts to place the psalmody/hymnody issue within the larger context of the changing theological milieu. This study first examines the theological and ecclesiastical structures which provided the context for Reformed worship, and then explores how fundamental changes in those structures and thought systems impacted congregational song. In order to comprehend the major changes which occurred in the mid-eighteenth century in colonial America, chapters on the Reformed Church and the beginning and spread of psalmody, the New England colonies to 1700, and the beginning of English hymnody are included.Conclusions1. The primary conclusion of this study is that the Great Awakening is the single most important factor in the change from psalmody to hymnody in the New England colonies. It is not a peripheral factor as indicated in much of the research. Rather, it provides both the rationale and the means for the transition in church song. The Great Awakening represented a basic theological change from a theocentric to an anthropocentric viewpoint that subsequently required alterations in sacred song. The revival movement, through its evangelistic spirit, also provided the vehicle by which this change in psalmody was effected.2. The agitation of the 1720s as evidenced in the tracts and treatises did not affect the transition directly. However, it is indicative of the increasing discontent with traditional Calvinist theology.3. The Psalms and Hymns of Isaac Watts were not a primary reason for the change, but met the needs of the new anthropocentric theology of the Great Awakening that required a new language of praise. / School of Music

The thesis is presented in five books each with a number of subdivisions or chapters. The first is composed of two chapters: chapter one deals with pan-evangelical developments from the early Evangelical revival to 1789. It examines the centripetal and centrifugal forces that served to unite but also to separate like-minded evangelicals. It briefly describee several early institutional attempts at church union, the proto-types of the great pan-evangelical organizations studied in the body of the thesis, Chapter two examines the more immediate forces between 1789 and 1795 that gave rise to the first major experiment in pan-evangelical cooperation - the London Missionary Society. It focuses on the ambivalent effects of the French Revolution on church union, initially separating evangelical Dissenters from churchmen, but later bringing them back together again. It also looks briefly at the role millennial prophecy played in drawing evangelicals closer together before the anticipated Second Coming. Book two examines the London Missionary Society in three chapters. Chapter three traces the largely abortive attempt to found an institution that was intended to unite all evangelical denominations, examining why this attempt ultimately failed. Chapter four studies inter-societal relations between the L.M.S. and other foreign missionary societies following this failure, and the continuing, though largely unsuccessful attempts to recreate a pan-evangelical union or federation in the mission world. Chapter five describes the state of internal relations within the Society itself, concluding with a brief anaysis of its fall into Congregational hands by 1818. Book three is a study of the British and Foreign Bible Society and is divided into four chapters. Chapter six examines the forces in Britain and on the Continent which led to the formation of an evangelical Bible society, showing that because of the simplicity of its objectives - the circulation of Bibles without note or comment - it could attract a much larger denominational patronage than either the L.M.S. or the Tract Society. Chapter seven demonstrates, however, that even in this simple design, the Society evoked criticism from High Church opponents who saw in it an immediate threat to the establishment. The controversy that issued from this opposition is examined in detail, together with the adverse effects that controversy had on the Society's internal cohesion, Chapter eight shows that many of the High Church accusations were based on fact, and that because of its growing size, the institution coald not always control some of its more irregular provincial auxiliaries. The sometimes arbitrary and largely ineffective way that the parent society tried to reassert its control over provincial affairs created dissident groups in Scotland and England leading to two major conflagrations - the Apocrypha and Tests Controversies - which are examined in chapter nine. Books four and five examine the Religious Tract Society and the London Society for Promoting Christianity Amongst the Jews, each in two chapters. Chapters nine and twelve trace the early developments of each society (the London Society being at first a branch of the L.M.S.) from the late eighteenth century through to their emergence as major pan-evangelical institutions in the first decade of the nineteenth century. We discover that until the Bible Society had been in existence four years, the Tract Society and the evangelical mission to the Jews were much like the L.M.S. in denominational composition: only after 1808 did they also comprehend all the major evangelical bodies. Chapters ten and thirteen examine the internal controversies that plagued both societies showing why the R.T.S. was able to overcome internal dissension while the London Society fell into Anglican hands after only six years. Each book describes society activities during the period examined in this thesis, and attempts to show the impact of interdenominational cooperation on the church at large. Close attention has been paid to theological, social, and political developments contemporary with the pan-evangelical impulse and the impact these in turn had on the societies studied. By a comparative analysis of the four societies, their successess and failures, the thesis hopes to make a contribution to the ecumenical dialogue today.

The 1859 revival is the most significant spiritual awakening that has affected Scotland in modern times, but it has remained little examined by scholars. This thesis aims to highlight the importance of this religious phenomenon and to analyse it in a critical manner. In the first instance, it considers the three principal traditions of revival that have evolved since the seventeenth century so that the 1859 movement can be located within this history. It also examines the various theories that have arisen during the last fifty years which have sought to explain how and why these movements have appeared at certain times and in particular contexts. It is significant that, unlike previous studies which have explored the revival from either a narrow local or broad national perspective, this thesis considers the awakening on a regional basis, covering the north east of Scotland. It analyses the manner and expression of the revival as it arose in the city of Aberdeen, in the rural hinterland of north east Scotland, and among the fishing communities along the Moray Firth. In addition, by using data from church records and the 1861 census, it determines the composition of the people who were affected by the movement in each of these three separate situations. Furthermore it investigates the factors which explain the relative failure of the revival to affect the fishing town of Peterhead. Accordingly the thesis demonstrates that the 1859 revival was not a single, uniform religious movement. On the contrary, it establishes that local factors, which include the theological and social nature of a particular context, exercised a powerful effect upon the character of this 'season of grace.

Vol. 2 consists of unpublished or not readily available papers and miscellaneous material referred to in vol. 1. Includes historical material and Kaurna language texts. / Includes bibliographical references (47 p.) / 2 v, : ill. (some col.), maps ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--University of Adelaide, Dept. of Linguistics, 1998

Vol. 2 consists of unpublished or not readily available papers and miscellaneous material referred to in vol. 1. Includes historical material and Kaurna language texts. / Includes bibliographical references (47 p.) / 2 v, : ill. (some col.), maps ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--University of Adelaide, Dept. of Linguistics, 1998