In current era of globalization when cultural diplomacy became one of the inherent tools of "soft power" of a foreign policy, it is relevant to research on the place of cultural diplomacy in foreign policy portfolio of nation-states. The focus of this thesis is to evaluate the attitudes of the Canadian government towards cultural diplomacy from 1990s until today. In 1995, Canadian values and culture became one of the three pillars of Canadian foreign policy. The author therefore attempted to map whether cultural diplomacy became a coherent and strategic tool of the Canadian foreign policy during this era. By analyzing the tools of the Canadian cultural diplomacy of the Liberal governments of Jean Chretien, Paul Martin and the present Conservative government of Stephen Harper, the author seeks to answer whether we are witnessing a gradual eclipse of cultural diplomacy as a means of soft power under the Harper administration. The research of government documents and cultural diplomacy programs along with the analysis of interviews with important government officials suggest that the cultural diplomacy was not practiced as a strategic tool in foreign policy management until the third election term of Jean Chretien in the year of 2000. Since then we can track fulfilling the Third Pillar as an...

This master thesis deals with Saints of Arpád dynasty and their place on panel paintings of 15th and beginning of 16th century in Eastern Slovakia. At first part of this master thesis except legends dedicated to Saints of Arpád dynasty, deals with their patrocinium and artistic situation of 15. century in Eastern Slovakia. Second part is dedicated to pictorial legends of Saints of Arpád dynasty on panel paintings in Eastern Slovakia. Except pictorial cycles of their life contains this thesis descriptions of single panel paintings, which represent personality of St. Stephen, St. Emmerich, St. Ladislaus and St. Elizabeth of Hungary. Simultaneously master thesis suggests donators of various altars. Keywords Saints of Arpád dynasty, St. Stephen, St. Emmerich, St. Ladislaus, St. Elizabeth of Hungary, Eastern Slovakia, panel paintings

Indiana University-Purdue University Indianapolis (IUPUI)

Filmmakers have had four main difficulties adapting The Adventures of Huckleberry Finn to film: point of view, structure, audience and the novel's ending. By studying the different approaches of various directors to each obstacle, certain facts emerge about both the films and the novel. While literary scholars have studied Huck from practically every angle, none have sufficiently viewed the book through the lens of adaptation, despite the fact that it has been adapted to film and television over twenty times. The few critics who have studied the adaptations have done so using dated methodologies that boil down to little more than a question of how faithfully the films recreate the novel. By judging a movie solely on the basis of the book's merits, critics ignore the fact that a change in medium necessitates a change in material. With each adaptation, a new opportunity arises to study the novel from a fresh standpoint.

In Man, the State and War, Kenneth N. Waltz claims that for a peace prescription to be valid, it must be based on a proper view of the causes of war. Waltz analyzes the validity of three basic causes of war: man himself, the characteristics of the nation-state, and the international system.I have examined the views of Elder Stephen L Richards on peace and war in the context of the Waltz framework. Elders Richards believed that the failings of men were the primary causes of war. His prescription for peace was widespread acceptance of the Gospel. He disagreed with the Waltz view that men are unchanging and that peace plans based on the reform of men are futile. Elder Richards' views coincided with Waltz' that democracies are more likely to be peaceful than dictatorships. He recognized, too, that aspects of the international system contribute to conflict. Elder Richards was ambivalent, however, about the prospects of the Gospel being accepted by enough people for peace to be established.

This thesis intends to prove that Stephen V. Ash’s model of occupation from his work, When the Yankees Came: Conflict and Chaos in the Occupied South, is applicable to St. Augustine’s occupation experience in the Civil War. Three overarching themes in Ash’s work are consistent with Civil War St. Augustine. First, that Union policy of conciliation towards southern civilians was abandoned after the first few months of occupation due to both nonviolent and violent resistance from those civilians. Second, that Ash’s “zones of occupation” of the occupied South, being garrisoned towns, no-man’s-land, and the Confederate frontier apply to St. Augustine and the surrounding countryside. Finally, Ash’s assertions that the southern community was changed by the war and Union occupation, is reflected in the massive demographic shifts that rocked St. Augustine from 1862 to 1865. This thesis will show that all three of Ash’s themes apply to St. Augustine’s Civil War occupation experience and confirms the author’s generalizations about life in the occupied South.

Counterculture history is often divided, with a focus on either the turbulent 1960s or the "back to the land" exodus of the 1970s. A study of Stephen Gaskin and his followers' founding of The Farm, a rural commune near Summertown, Tennessee, provides a unique insight into the commonalities and connections of these two periods. It will be the aim of this thesis to weave the separate narratives of this demographic into one complete idea. The idea that the hippies constituted a counterculture suggests that once that culture went into exile, onto numerous communes, they existed as a diaspora. The Farm's existence as a spiritual commune, with their roots in Haight-Ashbury's short-lived utopian dream, and their continuation and evolution of that dream in Tennessee, make this particular group a model for the diaspora. The Farm, with its larger profile, publishing, and outreach programs, became the preeminent post-Haight-Ashbury commune. The commune was able to preserve the counterculture in exile, while it became a leader in dictating the direction of its progress. The Farm's efforts in midwifery, sustainable living, promotion of vegetarian diets, and outreach in America's inner cities and the Third World all point to a proactive counterculture and the commune's leadership role for the remnants of the counterculture. While the profile of the counterculture has diminished, a shift in American attitudes toward natural childbirth, ecology, and a more earth-friendly diet containing a greater variety of organic and vegetarian options reveal a significant success for their agenda.

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