Thesis (M.F.A.)--University of Wisconsin--Madison, 1984. / Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 65-67).

This thesis will analyze the work of Mr. Justice Tom C. Clark, in one field of law -- antitrust legislation. It is hoped to gain insight into the accomplishments and shortcomings of Mr. Justice Clark and to provide an appraisal of the Supreme Court's participation in the formulation of policy in the antitrust field.

This thesis offers principles for Christian mission in the present Western milieu derived from a retrieval of the missiology in post-war Scotland of Tom Allan. Allan was a minister, evangelist and theologian of particular public prominence in Scotland and beyond in the period from 1946 to 1964. His missiology focused upon the ‘apostolate of the laity’ through the ‘contextualisation’ of Christianity and Church. It was drawn from diverse, rich sources in Scottish and European theology and tradition. Allan’s gift was to collate and apply such influences contextually to two working-class parishes in Glasgow, and to articulate them within his seminal work on lay evangelism, The Face of My Parish. From 1953 to 1955, Allan was the Field Director of the ‘Tell Scotland’ Movement, which sought to implement his missiology on a national scale. The decision, at Allan’s instigation, to invite Billy Graham to conduct the ‘All-Scotland Crusade’ of 1955 diverted attention from Allan’s lay missiological focus, fatally polarised the differences in emphasis within the Movement, and has since tainted the perception of mission in Scotland. Following consideration of the implementation of Allan’s model of mission, analysis is undertaken of his sources and inspirations, of the underlying causes of the triumphs and failures of his model, and of Allan’s place in mission theology. In particular, inherent tensions are considered between aspects of the model which together straddle the ‘modern’ and ‘postmodern’ to form a ‘tale of two paradigms’; such as the reliance on the institutional Church as both agent and object of mission or the utilisation of mass evangelism, in contrast with the overarching purpose of the lay formation of a New Testament koinonia by a ‘congregational group’. Consideration of Allan’s work is thereafter broadened by considering several contemporaneous streams which further enhanced ‘contextualisation’ of both mission and Church, to be exercised by and for ordinary people: the East Harlem Protestant Parish; the Gorbals Group Ministry; and Robert Mackie, Ian Fraser and Scottish Churches House. Then viewing the work of Allan and his contemporaries through the lens of present global missiology and sociological theory, general principles are derived for mission now. Such principles form the basis of a model within ‘late modernity’ of contextual mission which might move beyond the private/public constraint on religious expression. It is a model of ‘local’ mission in conversation with the ‘global’, by the empowerment of the laity to act within the ‘micro-cultures’ which they inhabit. It is a model which re-asserts the primacy of the ‘whole people of God’; seeking the organic growth of koinonia with or without reference to the institutional Church; through a ‘both/and’ missiology of word and deed; exercising ‘prophetic dialogue’ in ‘bold humility’; in cross-cultural translation as a two-way process towards a fuller ‘interculturation’.

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The global climate is predicted to go through great changes in the 21st century, which will have impacts on ecosystems all over the world. Aquatic ecosystems will be affected by higher annual temperatures and increased runoff from surrounding terrestrial areas. The increased runoff will cause more terrestrial organic matter (TOM) to reach the waters, which will elevate levels of dissolved organic carbon and nutrients. The higher temperature, changed water color and increased nutrient concentration are together bound to affect aquatic systems, but exactly how the systems will respond is yet unclear. The aim of this study was to investigate how periphyton and benthic grazers will react to higher temperatures and elevated amounts of TOM in the water. This was done by measuring production of periphyton and growth rates of the snail species Gyraulus acronicus when placed in treatments with higher temperature, more TOM or a combination of these two. Higher temperature was found to have a negative effect on periphyton production, while increased amounts of TOM alone had a positive effect, and the combination of these two lowered production. The results on snail performance were in most cases non-significant, but the results still suggest that possible future effects of more TOM and higher temperature on the snails will be negative.

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Thesis (Ph.D.)--Victoria University (Melbourne, Vic.), 2008.

Thesis (M.A.)--Liberty University, 2009. / Includes bibliographical references.

This dissertation was prompted by the many inter-textual connections that exist in section V of the poetry volume Syspoor by Tom Gouws, and to determine what these relations are. Several texts feature here in close proximity, i.e. the Bible, two Livingstone biographies, Komas uit ’n bamboesstok by D.J. Opperman, Raka by N.P. van Wyk Louw and the Gouws poems. In this study the following questions were asked: Was the Bible text elucidated, communicated and transcribed for the reader via the Livingstone tale in the poems? How did the poet achieve this? Gouws’s conversance with Biblical/Hebrew poetry and his use of semantic rhyme, chiasms and Midrash in the poems under discussion, became evident in the research and demonstrated the interwoven quality of Syspoor’s section V. Section V, “ooglede van die dageraad” (eyelids of the morning), comes into being as the result of an “inter-textual interweaving” of several texts. The weaving process as theme was taken into consideration with the study of these poems, because it serves as an indication of the direction which is to be followed when interpreting them, and also because it is the key to their sense and meaning. The word “Syspoor” is semantically loaded and has several interpretations: side-track, siding, His (God’s) track, silk trail or side wound (stigmata). The many texts which are explicitly ánd implicitly present in this section have to be considered closely, otherwise its sense is lost. The Bible text is summoned immediately in the title of section V, which is a quote from the book of Job, and is repeated in the second motto on the title page. The inter-textual discussion commences right at the outset. A connection is made with Opperman in the first motto on the title page, although the suggestion of the presence of an Opperman text already exists in the striking structural resemblance between Syspoor and Komas uit ’n bamboesstok. The third motto is an extract from a David Livingstone biography by George Seaver: David Livingstone: his life and letters. With the fourth motto on the title page (a quote that is taken from an ancient text, Revelations of the Holy Gertrude which was written in approximately 1334), yet another text joins the inter-textual conversation. Thus, before the contents of the section have been scrutinized, the reader has already been made aware of the interwoven texture of texts. The abundance of Biblical quotations, which are used as mottoes in section V, act as beacons on the Livingstone trail. The life story of the explorer / missionary becomes the framework into which the poems are ‘woven’, just as the journeys of the explorer, Marco Polo, are used as a basis for Opperman’s Komas uit ’n bamboesstok. The high incidence of Biblical mottoes confirms the importance of the relationship between the first person speaker / Livingstone-figure and his God. The presence or absence of a Biblical motto becomes the key to the semantic content of the poems. Where the Bible text is presented in transcribed form as poetry, the focus on the state of the faith of the first person speaker / missionary is intensified. In this preference for the motto, Gouws joins the tradition of Totius, Opperman and Cloete. The credo poem and the epilogue of section V bear the same title: “sterfgebed I” and “sterfgebed II” (death prayer). These two poems encircle the 22 poems of the corpus and complete section V compositionally. Both poems are in the form of a prayer and the similarities in their content, structure and theme, lend a cyclical character to the whole. The imminent death of the speaker is postulated and remains subtly present in the other poems. The God:man relationship appears in both poems, so too the motifs of the trail, weaving, Africa, dreams and journeys. These themes are threaded from the first poem through the tightly woven life-fabric of the missionary to be joined together again in the epilogue. The meaning of the Latin word, intertexere, (to intertwine or weave through) is relevant here. The complex relationship between God and man is highlighted as a central theme in section V: the Livingstone-figure / first person speaker is depicted in all the facets of his humanity. He is a sexual creature, discoverer, missionary, believer and linguist / poet. With reference to Umberto Eco’s motto of chapter 2, this researcher has come to the conclusion that old, well known tales have been retold in section V “ooglede van die dageraad” of Syspoor, but from a fresh angle of incidence, in a strange, yet familiar way, with the result that the reader will view all the relevant texts with new eyes. To conclude the weaving metaphor: after every silk thread has been inter-woven into the framework, the onlooker steps back and appreciates the whole tapestry as a work of art, judging it according to its twill. / Dr. M.P. Beukes