Thesis--University of Michigan. / Includes bibliographical references.

Thesis (M.S.)--Brigham Young University. Dept. of Geography. / Includes bibliographical references (leaves 167-172).

Thesis (M.S.)--Brigham Young University. Dept. of Geography. / Electronic thesis. Includes bibliographical references (leaves 167-172). Also available in print ed.

Thesis (S.D.T.)--Catholic University of America, 1917. / Vita. Includes bibliographical references (p. 202-208) and index.

This thesis explores the nature and dynamics of the relationship between Judaic holiness and Jewish teaching and learning practices. One way of examining this relationship is by focusing on sacred content. The contribution of this thesis is to go beyond sacred content to also focus on teaching as a sacred act - in other words, approaching teaching as sacred, rather than teaching the sacred. Findings build upon and reinforce existing literature on Judaic holiness, but make an original contribution by placing these perspectives in a specifically educative context. I investigated this relationship from an ethnographic perspective, attending three Orthodox Jewish learning communities (yeshivot) in Jerusalem over a period of six months. Acting as participant observer, I attended classes, studied with students, collected artifacts, took daily field notes and conducted in-depth qualitative interviews. As I analyzed fieldwork data together with relevant academic literature and sacred Jewish texts, a number of key themes emerged. These themes are described in three findings chapters. They outline methodological, experiential, teleological, relational, environmental, structural and theological dimensions of the sacred in Jewish educative practice. From the perspective of study participants, teaching and learning are not only related to the sacred, but themselves constitute a sacred act. While academic literature tends to focus on the human elements of sanctity, and confessional religious literatures on its theistic dimensions, this thesis illustrates a dynamic way of dovetailing these two approaches. Considered from the Judaic perspectives of study participants, the sanctity of teaching and learning is seen to be both contingent upon human, volitional action as well as a connection to God. Such actualized sanctification is believed to affect and even qualitatively alter the nature of educative methods, environments, encounters and, ultimately, the ontology and capacity of both teachers and learners. This has implications for educative practice more broadly conceived, including insights on the role of a teacher in the student-teacher relationship, an alternative perspective on learning outcomes, a remembrance-oriented epistemology, a teleological connection between teaching and learning and the value of struggle in the learning process.

The sacred and the profane: a dichotomy that can only exist through the thresholds within. In a world that's drowning in the profane, we yearn for the ephemeral, in which our mind, body, and soul emerge out of the mundanity of day-to-day life, and into something beyond. We search for the art, seek pilgrimage, and long for the symbols. The physical, emotional, and sensational thresholds we pass between the two states are what resonate in our bodies. Those experiences are the stories we pass on. Yet, some of the most sacred spaces in the world have become mere subjects behind the lens of a camera. Technology has empowered our ability to reach marvels, yet it has provided layers now inherently filtered onto our experiences. How real are these thresholds we long to pass if they are experienced only through electronic devices? The sacred experiences I treasure the most were given life through movement: movement of time, light, and the elements, none of which I would trade for a photograph. The following pages trace my imagination of a place where we take a step back through the door we barely noticed. Instead of looking for the sacred, we journey through the profane. We celebrate the threshold. / Master of Architecture

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It is a universal goal of mankind to seek or to create sacred spaces. What is a sacred space, and what are the qualities which describe that space? For thousands of years, the grove has possessed qualities which have made its space sacred. What defines a grove and the space it makes and how does this form relate to us today? In September 2002 Congress passed legislation for the establishment of Living Memorials to honor and commemorate the losses of September 11th, 2001. Through a program developed by the United States Forest Service and American Forests, these Living Memorials are taking the form of memorial groves. Washington, D.C. chose Kingman Island, located in the Anacostia River, as the location for their 9/11 Memorial Grove. Using the Kingman Island site, this thesis investigates the qualities of sacred space, and the qualities of the grove, to discover how a contemporary grove can create a sacred space that reflects the traditions of the Living Memorial, and honors the losses of September 11th. / Master of Landscape Architecture

A New Song is a sacred contata in four parts written for mixed chorus, soloists, narrator, congregation, and chamber ensemble consisting of organ, brass ensemble, and percussion. It is designed to be performed within the limitations of a church sanctuary. The text is taken from the New American Standard Version of the Bible. The four parts are based on prophecies found in the book of Isaiah and the fulfillment of these prophecies as found in the New Testament books of Matthew, Luke, and John. The texture and orchestration throughout the contata change according to the mood of the text. For practical performance purposes, vocal parts are based on traditional harmonic, melodic, and rhythmic patterns, leaving the more complex patterns to the instrumental parts.