This dissertation examines the hymns of Particular Baptist hymn-writer, Anne Steele, as found in John Rippon's hymnal, A Selection of Hymns, from the Best Authors, including a Great Number of Originals; Intended to be an Appendix to Dr. Watts's Psalms and Hymns, first published in 1787. Through his Selection of Hymns, John Rippon disseminated the hymns of the golden age of Baptist and evangelical hymnody. By engaging in a theological analysis of the fifty-two hymns and Psalm paraphrases of Anne Steele included in the various editions of Rippon's phenomenally successful hymnal, this dissertation argues that Steele played a significant theological and spiritual role in British Baptist faith and life from the 1780s to the 1830s. Anne Steele's hymnody as mediated through Rippon's Selection of Hymns nurtured through song the revival in the English Particular Baptist community that occurred in the closing decades of the eighteenth century and continued through the first decades of the nineteenth century. Rippon's Selection of Hymns, a central vehicle of sung theology and piety in the Baptist context, especially within the revival and expansion of Particular Baptist faith and piety from the 1780s to the 1830s, met specific theological, pastoral, and devotional needs among the British Baptist community. Steele's inclusion in the Selection of Hymns was a key part of this influence and its impact on the person in the pew. Chapter 1 introduces the English Hymn and considers recent scholarship on Anne Steele and John Rippon's Selection of Hymns. Chapter 2 offers a biographical sketch of Steele. Chapter 3 examines the cultural and religious setting of both Anne Steele's hymns and Rippon's popular and successful hymnal. Chapter 4 considers Anne Steele's approach to her craft as a hymn-writer. Chapter 5 examines the fifty two hymns of Steele found in Rippon's hymnal, especially as they demonstrate the theology of the Second London Confession and illustrate the characteristics of Evangelicalism. Chapter 6 summarizes the picture of Steele that emerges from a consideration of her hymns in Rippon's hymnal and considers her influence on the revival of the Particular Baptist community.

The motions of a wavepacket in the two coupled potentials studied in this thesis can be classified into either bistable or astable motion according to the wavepacket interference at the curve crossing. Bistable motion, in which the wavepacket performs a coupled oscillation but remains in the same adiabatic and diabatic state, can exist both in bound-bound systems and bound-unbound ones with long time stability. Astable motion, in which the wavepacket at the curve crossing switches between the adiabatic and diabatic states and thus alternates between the two possible turning points in the unforked part of the motion, can only exist in bound-bound systems on a limited time scale. The motion of a wavepacket under bistable interference conditions exhibits all of the features expected if the wavepacket moved in a single anharmonic potential. The revival time can be predicted from the revival times in the corresponding diabatic and adiabatic potentials. The phenomenon was observed not only in model molecular systems but also in the system of the harmonically trapped ion pumped by an external laser field with standing wave spatial profile. In order to study the bias effect of the detector on pump-probe rotational anisotropy measurements, in a specific direction the fluorescence polarization effect was removed by measuring the rovibrational wavepacket with the help of properly oriented polarizer placed in front of the detector. Our results show clearly the necessity to take polarization effects into account in ultrafast pump-probe rotational anisotropy measurements.

Thesis (Honors)--College of William and Mary, 2009. / Includes bibliographical references (leaves 63-69). Also available via the World Wide Web.

Thesis (Ph. D.)--Virginia Commonwealth University, 2003. / Prepared for: Dept. of Art History. Includes bibliographical references (leaves 142-155). Also available online.

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This contribution to the understanding of the dynamics of domination and resistance will focus on the nature and development of Irish language activism in Belfast, Northern Ireland, and the subsequent response of the British State when faced with this challenge to its cultural hegemony. The research is theoretically framed using Raymond Williams’ model of cultural hegemony and James Scott's model of disguise and surveillance, and is based on fifteen months of in-depth fieldwork in Northern Ireland, which I undertook from February 13, 1990 to May 10, 1991. It has been argued that not all Irish language activism is revolutionary, but instead, to use Williams' terminology, has both alternative and oppositional ideologies as major components. While both alternative and oppositional Irish language activists have recovered the Irish language as "an effective element of the present," and are using it to challenge the legitimacy of British cultural hegemony in Northern Ireland, the difference lies in their ultimate goals. Alternative Irish language activists are seeking a permanent space for the Irish language in Northern Ireland, regardless of the political outcome of the present conflict. On the other hand, oppositional Irish language activists, have made the Irish language an integral part of their struggle for self-determination. Alternative Irish language activists have focused their efforts on demanding that the public status of the Irish language be raised, and on building an Irish-medium education system that would be the foundation of a permanent Irish language infrastructure in Northern Ireland. Central to oppositional Irish language activism is the struggle for the cultural and linguistic rights of republican prisoners. However, the State justifies the shunning of these demands by citing the security risk they may engender. Oppositional Irish language activists, in particular Sinn Fein (the political wing of the Republican Movement), have adopted a strategy of "encouraging" and “supporting" alternative Irish language groups, thus creating the a priori appearance of a common goal. Since Sinn Fein does not assume a direct leadership role within the Irish language movement, any refusal of the cultural demands of alternative Irish language activists by testate, can be labelled as discriminatory toward the legitimate cultural rights of an ethnic minority. Hence, efforts by the State to dismiss the challenge by alternative Irish language activists by branding it as revolutionary, have been ineffectual. British cultural hegemony in Northern Ireland, it is argued, is both powerful and vulnerable. The reaction of the British State to the challenge of Irish language activists has varied, at times with its interpretation of the challenge, and at other times seemingly at will. Prior to 1980, attempts were made to exclude the Irish language and culture from Northern Ireland, branding it as "foreign” and "subversive." Since 1989, the approach of the British State has been a re-interpretation of the Irish language and culture into the Northern Ireland context, recognizing it as one of the "two traditions" of the State. This move to neutralize Irish language resistance, while welcomed by many alternative Irish language activists, has seriously ruptured the unity of the majority in Northern Ireland. As a result, the British government finds itself at an impasse. Because of strong oppositional and alternative Irish language resistance, the State is prevented from "excluding" Irish language and culture in Northern Ireland, but similarly, differences within influential and dominant groups will not allow the conciliation of Irish language resistance by a “process of incorporation." The stage is thus set for an examination of the background, growth, and durability of the Irish language movement, juxtaposed with the hegemonic determination of a State bent on cultural subjugation, in the boisterous environment of Northern Ireland.

Indigenous Nations, like the Secwepemc, look to their Creation Story to describe how we came to be on our land. The Creation Stories describe and define who we are as Indigenous Peoples living with laws which guide our conduct among each other and with others. The Creation Stories of each of the Indigenous Nations, and the Secwepemc Nation, is our Constitution. These Constitutions speak to the powers and authorities that are exercisable by those within the Secwepemc Nation, like the St’exelcemc. The family units are the foundation of the St’exelcemc. For the purposes of this thesis, these family units, individually and collectively, exercise the powers and authorities over St’exelcemc child safety. For a long time now, the St’exelcemc child safety laws have been eroded by federal and provincial authority to make it seem like the St’exelcemc abide only by state child welfare law. This thesis sets aside this Canadian legal mythology and demonstrates the continued exercise of St’exelcemc child safety laws despite their erosion by state law. And, this thesis is also about the necessity of reviving and revitalizing the customs, traditions and practices of the St’exelcemc in every area of our lives as a nation-building movement. In order to achieve this vision it is important to draw on the ‘living sources’ to help identify and define these laws. In this thesis, the St’exelcemc child safety laws are drawn from the stories and memories of St’exelcemc living sources, the Elders and Junior Elders, who are transmitting their knowledge for the benefit of the stsmémelt and im7imts of future generations. The legal concepts and principles of structure, observation, discipline, stories, listening, respect, sharing, helping, spirituality and silence are captured in the Secwepemc term ctk’wenme7iple7ten which means law or rule. The literal translation of ctk’wenme7iple7ten is “all the law, all the power one might have.” Custom adoption is one special area of St’exelcemc family law which is a familiar and demonstrable exercise of St’exelcemc jurisdiction in the area of child safety. St’exelcemc custom adoption ensured the safety of children: by tradition where they were placed with grandparents as a form of old age security, endurance of the traditional economy, and transmission of cultural and traditional knowledge; in the event of a marital breakdown, neglect, or abandonment; and where a couple may have been unable to conceive, or where the birth father gave up his parental responsibilities. Custom adoption also played a major role in maintaining the hereditary lineage for the governance of the St’exelcemc, which continued until 1958. The St’exelcemc law of banishment for the safety of children and families is implemented today by deliberation at general band meetings and band councils meetings, and formally recorded in band council resolutions. This revival and revitalization of child safety law is essential for St’exelcemc individuals, family and government to ‘put things right’ for the health and well-being future generations – like Coyote and Old One did in the Secwepemc Creation Story. / Graduate

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Thesis (Ph.D.)--Princeton University, 2007. / Includes bibliographical references (leaves 179-189).