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<p>My dissertation is a Black feminist inquiry into how Black women writers employ soul food imagery to equally assert their characters’ Blackness and sexual agency in post-Black Arts texts. These include Gayl Jones’ <em>Eva’s Man </em>(1976), Ntozake Shange’s <em>Sassafrass, Cypress & Indigo</em> (1982), Gloria Naylor’s <em>Bailey’s Café</em> (1992), and TT Bridgeman’s <em>Pound Cake for Sweet Pea </em>(2004). These novelists tell complex stories of Black women’s grappling with respectability, trauma, and erotic and sexual agency. In each novel, these Black women share a common reliance upon soul food that is often underexamined in critical scholarship. I argue that soul food is essential to how Black women cope with the duality of pleasure and pain by helping them assert liberated senses-of-self amidst sexism and its attendant emotional and physical violence. I also conceptualize this coping as a vibrational reprieve. </p>

Ce mémoire étudie la relation entretenue entre une création musicale et son environnement géographique. Le champ de recherche de la géographie musicale est riche de nombreuses études, pourtant peu d’entre elles proposent un modèle d’analyse précis regroupant les diverses thématiques impliquées dans cette relation. En utilisant le domaine de la cartographie, ce mémoire offre les bases d’un modèle méthodologique pour l’analyse géographique d’une création musicale. Ce modèle est mis en application avec le morceau «The Ghetto» de Donny Hathaway, produit en 1970 par la compagnie Atlantic Records.Dès sa première diffusion, «The Ghetto» est un véritable succès. Dans le cadre de cette recherche, ce morceau est associé à son homonyme urbain. Lors d’une interview en 2008, la journaliste Dyana Williams mentionna qu’Hathaway embellit le ghetto grâce à ce morceau (Payne 2008). La relation qu’entretient le morceau avec le ghetto est singulière et multidirectionnelle, depuis cet objectif d’embellissement jusqu’à ses effets commerciaux. Le modèle proposé possède de nombreuses caractéristiques et établit une taxinomie de la carte. À travers cette mise en relation théorique de la carte à l’objet culturel, la définitionde celle-ci se voit modifiée. Ce modèle souligne plusieurs indices dans la création musicale qui solidifient sa relation topographique. Ces éléments permettent d’établir une cartographie d’un morceau de musique.Dès lors, ce mémoire offre les bases du modèle méthodologique, développe ses caractéristiques et analyse son application sur «The Ghetto». À travers cette étude, sont abordés les conflits idéologiques et politiques qui animent la pensée noire américaine de l’époque, les techniques d’intégration musicales, les créations identitaires par la culture et l’historique de l’urbanisme ghettoïsé. Ces éléments transparaissent dans«The Ghetto» et solidifient la relation que ce morceau entretient avec son environnement géographique. / This memoir studies the interactive relation between a musical creation and its geographic environment. The musicgeography field of research is rich however very few studies offer aspecific analytic modelthat would gather every thematic concerned inthis relation. Using the field of cartography, this memoir offers the foundation for a methodological model in orderto analysethe geography of a musical creation. After establishing the model’s basics, the later will be illustrated with Donny Hathaway’s “The Ghetto” (1970, Atlantic Records).As soon as it wasfirst broadcast, “The Ghetto” wasa big success. In this study, the trackis associated with its urban homonym. During an interview in 2008, the journalist Dyana Williams mentioned that Hathaway “glamorized” the ghetto thanks to this track (Payne 2008). This relation between “The Ghetto” with the actual ghetto is particular and multidirectional, from that “glamorization” goalto its commercial effects. The methodological model possesses many characteristics and builds a taxonomy of the map itself. Through this theoretical link from the map to the cultural object, the very definition of the map is being transformed. This model underlines specific clues in the musical creation that solidify its topographical bond. These clues allow us to draw a musical creation’s cartography.Therefore, this memoir offers the foundation for the methodological model, developsits characteristics and analysesits application on “The Ghetto”. This study addresses many subjects such as the ideological and political conflicts that animate the American black reflexionat that time, the musical integration techniques, the cultural identity creation and a ghettoized urbanism’s history.

Η εργασία αφορά στο πώς προσλαμβάνει ο Πρόκλος τους πλατωνικούς Νόμους μέσα από τους οποίους αντλεί διάφορες θεματικές ενότητες, οι οποίες συνθέτουν την πλατωνική φιλοσοφία στο σύνολό της. Αναδύονται τα θέματα της πλατωνικής ψυχολογίας, θεολογίας και κοσμολογίας και δίδονται σε αυτά κοινωνικές προεκτάσεις φέροντας τον αναγνώστη πλησίον της πλατωνικής θεώρησης περί της παιδείας και της ανίχνευσης των θείων αρχετύπων των αρετών και της κοινωνικής δικτύωσης. Τέλος, η εργασία στο σύνολό της συνιστά έναν φόρο τιμής προς την Φιλοσοφία ως πνευματική-διαλεκτική πράξη και ως διακριτό επιστημονικό κλάδο. / The essay describes how Proclos receives and analyses the platonic Laws, through which he draws various topics, which compose the platonic philosophy as a whole. They emerge the subjects of platonic psychology, theology and cosmology and they acquire social extensions, bringing the reader close to the platonic view of education and to the recognition of the divine origines-archetypes of virtues and of the social networking. In the end, the essay as a whole constitutes a tribute to the Philosophy as an intellectual-dialectic practice and as a discrete scientific branch.

Evangelicalism in western Canada was fuelled by fundamentalist theology and devotion which evolved in this region during the early twentieth century. Generally, Canadian evangelical theologians have focused on the historical and theological implications of evangelicalism within this area. Due to the nature of evangelical theology, which is governed by reason and the defense of truth and dogma, this Christian movement in the west ignored by default concepts connected to mystical theology. This thesis researches a question which has not had an adequate response within evangelical theological tradition, primarily as a result of its disregard for mystical theology. The issue of concern in this thesis is the nature of the process of sanctification of the soul, and particularly, the purpose of the silence of God during this time. Questions to be addressed are: `what is the nature of spiritual transformation?', `what transpires in the soul of the person?' and `what is the role of the `dark night' and the `silence of God' during this experience?' This research responds with an explanation to the underlying cause for the inability of evangelical spirituality in the Canadian west to respond to this issue. It also provides a plausible resolution to the problem which is embedded in the literature of John of the Cross, a sixteenth century Spanish mystic. / CHR SPIRIT, CHURCHIST, MISS / DTH (CHR SPIRIT)

This dissertation is a philosophical examination of the concept of reincarnation from an African point of view. It does so, largely, from the cultural perspective of the Akan people of Ghana. In this work, reincarnation is distinguished from such related concepts as metempsychosis and transmigration with which it is conflated by many authors on the subject. In terms of definition, therefore, the belief that a deceased person can be reborn is advanced in this dissertation as referring to only reincarnation, but not to either metempsychosis or transmigration. Many scholars would agree that reincarnation is a pristine concept, yet it is so present in the beliefs and worldviews of several cultures today (including those of Africa). A good appreciation of the concept, it can be seen, will not be possible without some reference to the past. That is why some attempt is first made at the early stages of the dissertation to show how reincarnation was understood in the religious philosophies of ancient Egyptians, Greeks, Indians, Chinese and the Incas. Secondly, some link is then established between the past and present, especially between ancient Egyptian philosophy and those of contemporary sub-Saharan Africa. In modern African thought, the doctrine of reincarnation has not been thoroughly researched into. Even so, some of the few who have written on the subject have denied its existence in African thought. The dissertation rejects this denial, and seeks to show nonetheless that reincarnation is generally an irrational concept. In spite of its irrationality, it is acknowledged that the concept, as especially presented in African thought, raises our understanding of the constitution of a person as understood in the African culture. It is also observed that the philosophical problem of personal identity is central to the discussion of reincarnation because that which constitutes a person is presumed to be known whenever a claim of return of a survived person is made. For this reason, the dissertation also pays significant attention to the concept of personal identity in connection, especially, with the African philosophical belief in the return of persons. / Philosophy & Systematic Theology / D. Litt. et Phil. (Philosophy)

Revelation is God's Word addressed to the human being and so speaks of God in relation to the person and the world. Revelation can therefore only be fully understood, proclaimed and lived through an encounter with the world and its conceptions. To understand the evolution of human consciousness and the creation of the soul, we look to the sources of revelation (scripture and tradition) in dialogue with secular anthropology. The latter's paradigm of development and growth is not foreign to the former's understanding of conversion and growth in grace . The image of God, which characterises the human person, is shown to be an emergent likeness, which is created and drawn to its fullness by God. This accounts for Pius XII' s insistence that the soul is created immediately by God, who is responsible for the physical dynamics that bring forth consciousness and the personal dynamics that empower the human soul to develop. / Philosophy Practical &Systematic Theology / M.Th (Systematic Theology)

Thesis (MA)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: The analysis of the system of speculative thought of Plato and Zoroaster, as found in Plato's Timaeus and Zoroaster's Gathas, seeks to compare a well-known philosophy, that of Plato, to a lesser known and often misunderstood system of speculative thought within a religion, namely Zoroastrianism. The purpose of such a comparison is to show that the speculative thought found in religion is often comparable to philosophy, as is the case in the doctrines postulated in the Gathas. It serves to illuminate the philosophy within a lesser known religion (Zoroastrianism) by comparing it to a well-known philosophy (that of Plato), and in doing so, to cast new light on both. The comparison of Plato and Zoroaster has been proposed and sometimes executed by other scholars as well. The main problem in these other comparisons, thus far, has been the fact that no historical contact or definite doctrinal influence of Zoroaster on Plato has been or is likely to be established. Though Plato might well have been familiar with Zoroastrian doctrines, this cannot be satisfactorily proven. This study does not depend on historical contact or doctrinal influence (though the possibility of the latter has been discussed), but compares the two doctrines independent of historical factors and is based solely on the striking similarities between these two systems of thought. This study has focussed on some of the basic concepts within the two doctrines, such as creation, the soul, and dualism. In this study I have emphasised the philosophical aspect of Zoroastrianism, though it is classified as a religion, because I believe that much of what has been classified as religion also incorporates speculative thought that can be analysed separately, and as a system of speculative thought it is comparable to other traditions of speculative thought, such as Greek philosophy. This comparison therefore seeks to counteract some of the assumptions about religions, and how they are studied, by focusing on the philosophical basis underlying the doctrines in the Zoroastrian religion. Another aspect to the comparison is a focus on the similarities of doctrine originating in two cultures previously held to be vastly different, namely Persian and Greek. There has previously been a tendency to consider the cultures of the classical and the ancient Near Eastern world as separate and completely distinct from each other, and in doing so, ignoring important historical contact. Although the historical interaction between these two areas has received increased attention, comparative investigations have emphasised the differences between the cultures of these regions, although similarities do abound and the comparison of analogous aspects of the various cultures could prove valuable to the study of the ancient world. Recognition of the larger context within which the various cultures of the ancient world operated can only add to the understanding of the ancient world, and pave the way for reassessing the traditions and world-views of various cultures. / AFRIKAANSE OPSOMMING: Die analise van die spekulatiewe denkstelsels van Plato en Zoroaster, soos uitgelê in Plato se Timaeus en Zoroaster se Gathas, beoog om 'n bekende filosofie te vergelyk met 'n minder bekende en dikwels wangeïnterpreteerde spekulatiewe denkstelsel binne 'n religie, naamlik Zoroastrisme. Die doel van so 'n vergelyking is om te demonstreer dat die spekulatiewe denkstelsel wat binne 'n religie gevind kan word dikwels vergelykbaar is met 'n filosofie, soos die geval is met die leerstellings/denkstelsels wat uitgelê word in die Gathas. Dit dien om die filosofiese binne 'n relatief onbekende religie (Zoroastrisme) uit te lig deur dit te vergelyk met 'n bekende filosofie (dié van Plato), en in die proses is dit moontlik dat daar nuwe lig gewerp kan word op albei. Die vergelyking tussen Plato en Zoroaster is al deur verskeie academici voorgestel en soms uitgevoer. Die hoofprobleem in al die vorige vergelykings is dat daar tot dusver by Zoroaster geen historiese kontak met of invloed op die leerstellings van Plato vasgestel kon word nie. Alhoewel Plato heel moontlik bekend kon gewees het met Zoroaster se leerstellings, kan dit nie bo alle twyfel bewys word nie. Hierdie studie voorveronderstel geen historiese kontak tussen of beïnvloeding deur die leerstellings van Zoroaster en Plato nie (hoewel die moontlikheid van laasgenoemde bespreek word). Dit is 'n vergelyking wat slegs gemotiveer is deur die treffende ooreenkomste tussen hierdie twee denkstelsels. My studie fokus op 'n aantal basiese konsepte binne die twee leerstellings, soos skepping, die siel, en dualisme. Ten spyte van die feit dat Zoroastrisme as 'n religie geklassifiseer word, word die filosofiese aspek van Zoroastrisme in hierdie studie beklemtoon, want ek glo dat baie sisteme wat as religieë geklassifiseer word spekulatiewe denke inkorporeer wat onafhanklik van die religie self as 'n spekulatiewe denkstelsel soos filosofie geanaliseer kan word, en verder ook vergelyk kan word met ander tradisies van spekulatiewe denkstelsels, soos die oud-Griekse filosofie. Hierdie vergelyking poog om die aannames oor religieë, insluitend aannames oor hoe religieë bestudeer moet word, teen te werk deur te fokus op die onderliggende filosofiese basis in die leerstellings van Zoroastrisme. 'n Ander aspek van die vergelyking is 'n fokus op die ooreenkomste tussen leerstellings wat hul oorsprong het in twee kulture (die Persiese en Griekse onderskeidelik) wat voorheen as heeltemal uiteenlopend en verskillend beskou is, en in die proses is die belangrike historiese kontak geïgnoreer. Alhoewel die historiese interaksie tussen die twee areas toenemend aandag geniet, word die kulturele verskille beklemtoon ten spyte van die feit dat daar veelvuldige ooreenkomste is en dat 'n vergelyking van ooreenkomste tussen verskeie kulture baie waardevol kan wees vir die studie van die antieke wêreld. 'n Waardering van die wyer konteks waarbinne die verskeie kulture van die antieke wêreld gefunksioneer het, kan net bydra tot 'n beter begrip van die antieke wêreld en die weg baan vir 'n herevaluering van die tradisies en wêreldbeskouings van die betrokke kulture.

Lavada “Dr. Hepcat” Durst was the first African American popular music disc jockey in Texas. His radio program The Rosewood Ramble was broadcast on Austin station KVET-1300 AM from 1948 until 1963. KVET’s white owners, who included future Texas politicians John Connally and J. J. “Jake” Pickle, were not outspoken advocates for the rights of African Americans under Jim Crow, but they hired Durst in a concentrated effort to expand KVET’s African American listening audience. The Rosewood Ramble became a cultural, economic, and psychological resource for black radio listeners in segregated central Texas while also becoming the region’s most popular radio show among white listeners. This paper uses a mixture of oral history and archival sources to argue that Durst’s fifteen-year career at KVET was only the best-known part of a lifetime spent as an information broker to Austin’s embattled black community. / text