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This paper will examine two cases where urban infill and sustainable neighborhood development converge: the Mueller redevelopment in Austin, Texas and the Stapleton redevelopment in Denver, Colorado. These projects represent significant efforts to develop sustainably in their respective cities, as well as provide prominent examples of New Urban development. The theoretical similarities between the neighborhood developments are many. However, which project does the better job of meeting the goals of sustainable urbanism? In order to address this question, the paper will begin by examining the theoretical framework of sustainable urbanism; a critical influence on both projects. The two projects will then be compared in order to assess how well they address critical goals of sustainable urbanism in practice. The comparison will be quantitatively measured using a sustainability indicators analysis in ArcGIS. The literature review will introduce the concept of sustainable urbanism. Neo-traditional development will then be examined in greater detail, with a focus on New Urbanism. From this literature, a common framework for sustainable urbanism is established. This framework will be used to arrive at a set of concrete goals for quantitative analysis. The paper identifies four goals of sustainable urbanism that will be measured: density, diversity, connectivity, and accessibility. The four critical objectives will be used to create a set of 12 spatial indicators for neighborhood sustainability. An analysis of the indicators will be calculated to compare the two sites. The paper looks to identify which of the two projects best meets the goals of sustainable urbanism. Finally, the report will examine the nuances of the projects in order to answer the question: what can the comparison can tell us about the future of the Mueller neighborhood? / text

Thesis (M.A.)--International Christian Graduate University, School of Theology, 1987. / Includes bibliographical references (leaves 75-80).

Thesis (M.A.)--Virginia Polytechnic Institute and State University, 1994. / Vita. Abstract. Includes bibliographical references (leaves 105-108). Also available via the Internet.

Sherlock Holmes har adapterats till film i över hundra år. Syftet med den här uppsatsen är att genomföra en studie om adaptioner av Sherlock Holmes romanen The Hound of the Baskerville har anpassats för sin samtid mellan 1939 och 2012. Analysen utgår därmed ifrån Sidney Lanfields adaption ifrån 1939 med Basil Rathbone, Terence Fishers adaption ifrån 1959 med Peter Cushing. Slutligen TV-serien Sherlocks adaption ifrån 2012 med Benedict Cumberbatch i rollen som Holmes. Den grundläggande teorin för uppsatsen är adaptionsteori, för att få fram hur Sir Arthur Conan Doyles roman har ändrats och anpassats för att bli lämplig för sin samtida publik. Analysen är uppdelad i tre kapitel, i vilka olika delar av det som har adapterats analyseras. De olika kapitlen handlar om filmskaparna har omarbetat och tolkat Doyles roman för sin samtid? Har de tolkat och omarbetat de kvinnliga karaktärerna för sin samtids publik? Har Sherlock själv utvecklats mellan de tre adaptionerna? Slutsats omfattar sedan en diskussion om uppsatsens resultat, baserad på Linda Hutcheons teori om adaption. / Sherlock Holmes have been adapted to film for over a hundred years. The purpose with this essay is to conduct a study of how adaptations of the Sherlock Holmes novel The Hound of the Baskervilles have been adjusted between 1939 and 2012, to make the story more appropriate for their contemporary audience. The analysis is based on Sidney Lanfields 1939 adaptation with Basil Rathbone, the 1959 Terence Fisher adaptation with Peter Cushing and the 2012 adaptation for the TV series Sherlock. The Essay is based in adaption theory, to determine how Sir Arthur Conan Doyle’s novel has been changed and adjusted to make the story more appropriate for the contemporary audience of the adaptation in question. The analysis is divided into three chapters, which examines different aspects of what has been adapted. The different chapters analyze how the filmmakers have reworked and interpreted Doyle’s novel for their time, how they have interpreted and reworked the female characters and how Sherlock himself has evolved between the three adaptations.

In recent decades in Newfoundland, a sustained interest in Christian symbols, stories, and values has been paired with increasing criticism of Christian religious institutions and agents. Newfoundlands burgeoning tradition of professional humour has reflected this changing set of relationships to Christianity. This robust young humour tradition richly reflects the ongoing pluralization and secularization of Newfoundland culture, and abundantly exemplifies humours distinctive potential as a means of addressing potentially contentious or vexing issues. Yet, surprisingly, literary criticism has almost entirely avoided the prominent stream of Newfoundland humour that addresses the islands religious legacy.<p>This project aims to begin to correct this substantial critical omission, examining points of continuity among a number of works produced over the past four decades. It focuses on the works embrace of political and/or epistemological pluralism, typically married to religious skepticism and to misgivings about conventional arrangements of religious power. Chapter One provides an historical and critical context for the project, introduces subsequent chapters, and speculates on ramifications of the pluralistic current that runs through the works in the study. Chapter Two examines religious jokes in Newfoundland joke books. It emphasizes the jokes overall tendency toward (an often ambiguous) religious conservatism, as well as the books latent pluralism regarding interdenominational relations. Chapter Three focuses on journalist and playwright Ray Guys often fierce satire of Christian religious agents and institutions. It argues that Guys satire utterly rejects the legitimacy of religious authority in the civic realm, largely on the grounds that transcendent truthfulness is often invoked as a means of justifying otherwise objectionable power. Chapter Four explores the ecumenical religious humour of columnist and memoirist Ed Smith. It focuses on Smiths playful efforts to harmonize Christian faith and practice with a measure of religious uncertainty presented as a necessary foundation for humane coexistence. Chapter Five examines Ed Kavanaghs novel The Confessions of Nipper Mooney. Primarily, it explicates and examines the novels liberal favouring of the individual moral conscience, and the symbolic association of its religiously dissident and/or marginalized protagonists with elements of the Catholic tradition. Chapter Six discusses Berni Stapletons comic play The Pope and Princess Di. The chapter emphasizes the plays presentation of symbols constant subjection to alteration and hybridization, and its cautious regard for valuable symbols (religious or otherwise) that nonetheless become destructive when viewed as sacrosanct.<p>Chapter Seven concludes the study by considering the works participation in political, philosophical, and literary/dramatic movements that problematize long-established religious modes and support a secular-pluralist outlook. It reflects on the role of humour in movements for change and on didacticism and popular humour as features of publicly engaged literature; it discusses other works of Newfoundland humour that approach religious matters from similarly secular, though less overtly political, angles; and it speculates on some social implications of the ascendancy of liberal, pluralistic values, considering these Newfoundland works in a more general Canadian cultural context.

In recent decades in Newfoundland, a sustained interest in Christian symbols, stories, and values has been paired with increasing criticism of Christian religious institutions and agents. Newfoundlands burgeoning tradition of professional humour has reflected this changing set of relationships to Christianity. This robust young humour tradition richly reflects the ongoing pluralization and secularization of Newfoundland culture, and abundantly exemplifies humours distinctive potential as a means of addressing potentially contentious or vexing issues. Yet, surprisingly, literary criticism has almost entirely avoided the prominent stream of Newfoundland humour that addresses the islands religious legacy.<p>This project aims to begin to correct this substantial critical omission, examining points of continuity among a number of works produced over the past four decades. It focuses on the works embrace of political and/or epistemological pluralism, typically married to religious skepticism and to misgivings about conventional arrangements of religious power. Chapter One provides an historical and critical context for the project, introduces subsequent chapters, and speculates on ramifications of the pluralistic current that runs through the works in the study. Chapter Two examines religious jokes in Newfoundland joke books. It emphasizes the jokes overall tendency toward (an often ambiguous) religious conservatism, as well as the books latent pluralism regarding interdenominational relations. Chapter Three focuses on journalist and playwright Ray Guys often fierce satire of Christian religious agents and institutions. It argues that Guys satire utterly rejects the legitimacy of religious authority in the civic realm, largely on the grounds that transcendent truthfulness is often invoked as a means of justifying otherwise objectionable power. Chapter Four explores the ecumenical religious humour of columnist and memoirist Ed Smith. It focuses on Smiths playful efforts to harmonize Christian faith and practice with a measure of religious uncertainty presented as a necessary foundation for humane coexistence. Chapter Five examines Ed Kavanaghs novel The Confessions of Nipper Mooney. Primarily, it explicates and examines the novels liberal favouring of the individual moral conscience, and the symbolic association of its religiously dissident and/or marginalized protagonists with elements of the Catholic tradition. Chapter Six discusses Berni Stapletons comic play The Pope and Princess Di. The chapter emphasizes the plays presentation of symbols constant subjection to alteration and hybridization, and its cautious regard for valuable symbols (religious or otherwise) that nonetheless become destructive when viewed as sacrosanct.<p>Chapter Seven concludes the study by considering the works participation in political, philosophical, and literary/dramatic movements that problematize long-established religious modes and support a secular-pluralist outlook. It reflects on the role of humour in movements for change and on didacticism and popular humour as features of publicly engaged literature; it discusses other works of Newfoundland humour that approach religious matters from similarly secular, though less overtly political, angles; and it speculates on some social implications of the ascendancy of liberal, pluralistic values, considering these Newfoundland works in a more general Canadian cultural context.

Early modern English Catholic eschatology, the belief that the present was the last age and an associated concern with mankind’s destiny, has been overlooked in the historiography. Historians have established that early modern Protestants had an eschatological understanding of the present. This thesis seeks to balance the picture and the sources indicate that there was an early modern English Catholic counter narrative. This thesis suggests that the Catholic eschatological understanding of contemporary events affected political action. It investigates early modern English Catholic eschatology in the context of proscription and persecution of Catholicism between 1558 and 1603. Devotional eschatology was the corner stone of individual Catholic eschatology and placed earthly life in an apocalyptic time-frame. Catholic devotional works challenged the regime and questioned Protestantism. Devotional eschatology is suggestive of a worldview which expected an impending apocalypse but there was a reluctance to date the End. With an eschatological outlook normalised by daily devotional eschatology the Reformation and contemporary events were interpreted apocalyptically. An apocalyptic understanding of the break with Rome was not exclusively Protestant. Indeed, the identification of Antichrist was not just a Protestant concern but rather the linchpin of Reformation debates between Catholics and Protestants. Some identified Elizabeth as Jezebel, the Whore of Babylon. The Bull of Excommunication of 1570 and its language provided papal authority for identifications of Elizabeth as the Whore. The execution of Mary Queen of Scots was a flashpoint which enabled previously hidden ideas to burst into public discourse. This was dangerous as eschatology and apocalypticism was a language of political action. An eschatological understanding of contemporary events encouraged conspiracy. The divine plan required human agents. Catholic prophecy and conspiracy show that eschatology did not just affect how the future was thought about but also had implications for the present. This thesis raises questions about Catholic loyalism which other scholars have also begun to challenge. Yet attempts to depose or murder the monarch was not the only response which could be adopted. Belief that one was living in the End also supported what this thesis terms ‘militant passivity’. Martyrs understood their suffering as a form of eschatological agency which revealed and confirmed the identities of the Antichrist and the Whore. The Book of the Apocalypse promised that they would be rewarded at God’s approaching Judgement and the debates of the Reformation would be settled by the ultimate Judge. As martyrs came to symbolise the English Catholic community, it came to understand itself eschatologically. This thesis argues that acknowledging the eschatological dimensions of Catholic perception and action helps us to re-think the nature of early modern English Catholicism.

This chapter reviews the literature examining interventions to reduce indoor tanning (IT). The first objective was to highlight programs that show promise for large scale dissemination. The second objective was to promote criteria and standards for future intervention research efforts. The scope of interest for this review includes universal (for everyone in the population), selective (for those in the population who are at a greater risk), and indicated (for those who already are experiencing conditions that identify them as at risk) programs. The evaluation of the interventions resulted in three levels of evidence: (1) most promising, (2) emerging, and (3) mixed. For an intervention to be considered “most promising”, it was required that ten criteria be met through examination of research findings in published reports consistent with Flay and colleagues (Prev Sci 6(3):151–175, 2005). Interventions that were classified as “emerging” met most of the criteria. Finally, interventions classified as “mixed” did not reach threshold on more than two criteria that were deemed critical. The results revealed that there was very limited research on IT interventions that meet all the evaluation criteria. Only one intervention approach met all of the criteria (Appearance Booklet) (Hillhouse and Turrisi, Behav Med 25(4):395–409, 2002; Hillhouse et al., Cancer 113(11):3257–3266, 2008). Although the number of published papers in the IT area has increased dramatically over the past decade, these efforts have yet to translate into rigorously conducted intervention trials. The review points to important issues that need to be addressed in future research on the prevention of IT. Keywords