This thesis places for consideration the esoteric teachings of Alice A. Bailey, written between 1919 and 1949, as part of the theosophical current of western esotericism. Bailey’s overarching concern for human betterment underpins her appropriation of esoteric thought, into a reformulation that incorporates her own version of Christian faith. Bailey argues that humanity faces a major turning point, involving a reorientation towards spiritual living. Alongside the vast number of contemporary writers seeking similar goals, Bailey’s work constitutes another voice attempting to foster such change. Investigating how well the esoteric contents of Bailey’s work serve her intention drive this research. The author follows with some critical reflections upon Bailey’s work with relation to its potential to transform consciousness, reorienting a reader towards spiritual living and human betterment. After exploring aspects of her work considered opposite to transforming consciousness, the author speculates upon how Bailey’s texts might achieve her goal. In essence, it is found that any transformation that may occur through exposure to Bailey’s texts results from a reader’s own efforts at penetrating to the heart of esoteric thought, and not through the adoption or application of esotericism. / Doctor of Philosophy (PhD)

Maori identity has changed as a result of many factors including colonisation, assimilation and social change. Traditional Maori identity is constructed within whanau, hapu and iwi relations. As Maori have moved away from traditional iwi areas, the traditional forms of identification as Maori have been challenged. Maori whanau with at least two generations present, were interviewed using open-ended questions. Interviews were then transcribed and coded to ascertain important features of Maori identity. This research shows that Maori participants identified with most of the traditional forms of Maoridom such as the importance of land, language, whakapapa and traditions. The Treaty of Waitangi has become a form of identification for some Maori, particularly urban Maori. There were also some differences between generations within whanau and between rural and urban Maori. Grounded theory was used within the scope of this research as it was deemed to be more reflective of Maori realities than conventional (i.e., Western) psychological theories. Maori participants indicated concern with some themes within New Zealand society that have a negative impact on Maori identity. Social expectations, negative stereotypes and commercialism were major concerns for Maori. Issues with education, power, money and finance and politics were also deemed of great concern and a threat to a positive Maori identity. Participants also commented on the need for more positive role models for young Maori and the need for bicultural initiatives to improve Maori and Pakeha relations. Recommendations are that there should be more money focused on positive initiatives rather than focusing on prisons and welfare. There should also be more emphasis on the Treaty of Waitangi in education with emphasis on why it is important in New Zealands history.

Thesis (Ph. D.)--Ohio State University, 1973. / Includes vita. Includes bibliographical references (leaves 146-151). Available online via OhioLINK's ETD Center

Thesis (Ph. D.)--Rutgers University, 2009. / "Graduate Program in Sociology." Includes bibliographical references (p. 204-209).

No description available.

No description available.

No description available.

This thesis is an investigation into the terms of cultural change in north central Namibia. I am primarily concerned with issues of agency in the processes which result in cultural change, and look at both historical and contemporary agents of change in order to determine who and what impacts cultural dynamism, and what implications this has for a newly independent country within a globalised world. These issues are presented through the lenses of Identity, Power and Politics and Globalisation. In this thesis, I posit that traditionally, Ovambo people have not been empowered in decisions regarding cultural change, which has resulted in a sense of cultural 'loss'. This sense exists within the context of culture being seen as strongly associated with the past - past practices, activities, traditions and customs, as well as early development theory which insisted that such things were indicative of a backward and primitive society at odds with the principles of modernisation. In order to progress, such practices were, with and without reticence, abandoned or changed. Contemporary Ovamboland, however, represents a dynamic cultural mélange of traditional and modern life, which co-exist whilst negotiating issues such as the impact of HIV/AIDS and neo-liberal style of post-independence democracy. Therefore, by investigating the cultural shortfall in traditional development theory, and using examples of different forms of cultural development, I suggest that when culture is seen as an important consideration of development, as well as supported as a field of development in its own right, cultural identity becomes clearer, and cultural futures are determined more democratically. In order to demonstrate these ideas, I am drawing from a number of case studies in which I was professionally involved, as well as through interviews conducted in the field. By presenting the differing agendas of international engagement in development work as well as different types of cultural development projects, I will highlight the complexities of development theory in practice, particularly when capital is involved, and how these relate to the wider issues of cultural preservation versus cultural change. / This thesis is an investigation into the terms of cultural change in north central Namibia. I am primarily concerned with issues of agency in the processes which result in cultural change, and look at both historical and contemporary agents of change in order to determine who and what impacts cultural dynamism, and what implications this has for a newly independent country within a globalised world. These issues are presented through the lenses of Identity, Power and Politics and Globalisation. In this thesis, I posit that traditionally, Ovambo people have not been empowered in decisions regarding cultural change, which has resulted in a sense of cultural 'loss'. This sense exists within the context of culture being seen as strongly associated with the past - past practices, activities, traditions and customs, as well as early development theory which insisted that such things were indicative of a backward and primitive society at odds with the principles of modernisation. In order to progress, such practices were, with and without reticence, abandoned or changed. Contemporary Ovamboland, however, represents a dynamic cultural mélange of traditional and modern life, which co-exist whilst negotiating issues such as the impact of HIV/AIDS and neo-liberal style of post-independence democracy. Therefore, by investigating the cultural shortfall in traditional development theory, and using examples of different forms of cultural development, I suggest that when culture is seen as an important consideration of development, as well as supported as a field of development in its own right, cultural identity becomes clearer, and cultural futures are determined more democratically. In order to demonstrate these ideas, I am drawing from a number of case studies in which I was professionally involved, as well as through interviews conducted in the field. By presenting the differing agendas of international engagement in development work as well as different types of cultural development projects, I will highlight the complexities of development theory in practice, particularly when capital is involved, and how these relate to the wider issues of cultural preservation versus cultural change.

This is to certify that the thesis comprises only my original work except where indicated in the preface; due acknowledgment has been made in the text to all other material used; the thesis is 30,000 words in length, inclusive of footnotes, but exclusive of tables, maps, appendices & bibliography.This thesis explores the area of Community Cultural Development (CCD) through a longitudinal Case Study. It postulates that the potential long-term outcomes of a successful CCD process, including the creation of communities and networks, as well as continuing cultural development for the participants, are frustrated by arts policy and funding. The analysis of the Case Study is contextualised by an examination of the history of CCD in Australia and the cultural policy framework for the funding of CCD projects.This thesis addresses the following question: Do the long-term outcomes - of creating networks, creation of communities and continued cultural development - succeed? It is hypothesised that CCD can achieve social change through two types of long term outcomes. The two types of long-term outcomes are - personal level outcomes and community level outcomes. Both levels of outcomes are examined in relation to the Case Study.However, the cultural policy framework for CCD does not support long-term CCD. It is problematic on many levels - funding, evaluation, and the infrastructure support of CCD. It is asserted that there is urgent need for a re-assessment on the way in which CCD is supported in Australia. And that this assessment examines whether the sector is in fact supportive of the aim of CCD - to effect social change.CCD is a process and an artform underpinned by a social change agenda. This research aims to further develop the academic body of work in the field of CCD, to create new questions, ideas and problems for further research to build upon.

Thesis (M.A. in Intercultural Relations and Social Justice)--School for International Training, 2007. / Advisor - Ken Williams. Includes bibliographical references (leaves 73-75).