The purpose of this study was to conduct an oral history of the lived experiences of nine African American doctoral recipients from 1970 to 1980, an era on the heels of the Civil Rights Act of 1964, the Higher Education Act of 1965, and the beginning of Affirmative Action in admission policies of Predominantly White Institutions (PWIs). This study comprised of six males and three females, who self-identified as African American and received their doctorate degree between 1970 and 1980. Eight of the nine participants’ college of origin was an HBCU, however all of the nine participants graduated with doctorates from PWIs. The data collection methods used for this qualitative study were biographical questionnaires and face-to-face interviews, which utilized semi-structured questions. The data analysis approach was coding categories that aided with sorting the data. Critical race theory (CRT) was used as the theoretical framework for this study. CRT was employed to analyze the lived experiences of these nine participants within American institutions such as K-12 schools, and colleges and universities. The findings revealed that race and racism played a role in the daily decision-making process of the participants, although it did not prevent these nine African Americans from receiving the doctorate degree. This study presented counterstories told by a group of scholars who are depicted as being on the margin of society. It is crucial that the voices of those on the margin of society are included in the history of higher education. These scholars’ stories will contribute to the gap in the literature regarding African American doctoral recipients from 1970 to 1980. This study offers a profound story of the lived experiences of nine African American doctoral recipients during a period of vast social changes in American society. / Access to thesis permanently restricted to Ball State community only. / Department of Educational Studies

Were the years of the Fundamentalist/Modernist Controversy (1890-1936) in the Presbyterian Church in the USA years of doctrinal development? This dissertation argues that the answer to this question is both "yes" and ''no." This dissertation, in exploring this particular era of modem American church history, takes its structure from well-known Catholic theologian, John Courtney Murray, and his contribution to the discussion of doctrinal development as it applied to the years of the Arian Controversy culminating in the Council of Nicaea. Murray identified three factions in that struggle: the Futurists, the Archaists, and the Centrists. The Futurists, represented by Arius and his followers, sought to identify Christianity with the prevailing philosophies of the day, thereby reinterpreting and altering certain affirmations of the faith. The Archaists, as seen in the person of Eusebius of Caesarea, reacted strongly to the Arians' proposals by not admitting any doctrinal formulation not couched in the 'sacred words' of Scripture. The Centrists, representing more balanced judgment, as seen in St. Athanasius, prevailed in the end. He saw that doctrinal development, which is herein defined to mean further definition, clarification, and application of existing truths, does indeed take place but not at the expense of denying the historic affirmations of the faith. After investigating development, tradition (the results of doctrinal development over time) and historicism (the theory that doctrine develops out of the historical process itself), Murray's structure is then applied to the struggles in the Presbyterian Church in the early twentieth century. Beginning with Charles Briggs of Union Seminary in New York and his avocation of historical criticism as applied to the Scriptures, the Presbyterian Church in the USA was thrown progressively into turmoil regarding just what constituted the historic affirmations of the faith. Briggs and those who followed, the Liberals or Futurists, wanted to jettison or remold a sizeable portion of the historic Westminster Confession of Faith, the doctrinal heritage of Presbyterianism. Further events, such as the confessional revision of 1903 and the Cumberland reunion of 1906, helped to propel the entire church in a Futurist direction. Opposition from the beginning came primarily from Princeton Seminary. Princeton's professors sought to maintain the historic, confessional stance of the church. In this endeavor they were at times Archaists, Centrists, and even Futurists. The efforts of those who would preserve the traditional, confessional stance of Presbyterianism, however, were doomed to failure as the church moved steadily in a Futurist direction. After some brief insights into the more prominent Futurist personalities and the rise of Fundamentalist opposition, the remainder of the dissertation is taken up with the exploits of J. Gresham Machen and his expulsion from an increasingly Futurist church. Machen was viewed as a trouble maker for opposing this trend. Those of more moderate sentiments often sided with the Liberals/Futurists over against Machen. After much anguish and a lengthy trial, Machen was deposed from the office of minister in the Presbyterian Church in the USA. He immediately proceeded to found a new Presbyterian denomination. Into this new church came both Archaist and Centrist alike, who had previously formed an uneasy alliance in opposition to the Futurism in the mother church. The coalition, however, did not last, and after a short time fragmented into smaller constituencies. Although things did not change all at once in the Presbyterian Church in the USA, Liberalism/Futurism became the norm and remains so until this day. This dissertation argues that the confessional revision of 1903 and the work of J. Gresham Machen can be classified as doctrinal development and, thus, Centrist endeavors. All of the other events of significance that characterize the Fundamentalist/Modernist Controversy were either Archaist in character or Futurist endeavors more concerned with changing the historic affirmations of the faith than developing them. / Church History / M.Th. (Church history)

My thesis analyses the oeuvre of the American writer Mary McCarthy (1912-1989), with the focus on the figure of the outsider looking in. McCarthy uses outsider figures in her texts as prisms through which distinctive historical moments as well as problems of gender, race and religion are studied against the backdrop of the changing climate of the American 'red' 1930s, the anxious '50s, and the late '60s torn by the Vietnam war. Examples of McCarthy's recurring protagonists are the New York Bohemian girl of the '30s in the predominantly male world marred by the Great Depression, the Jewish character stereotyped as the Other by the poorly hidden anti-Semitism of the American society of the early 1940s, and the orphan child exposed to adult cruelty, who finds her only solace in the Catholic religion. Their position of being outsiders who live in a society not their own by birthright, is shown to be crucial for their acquisition and knowledge of truth, and links insight to marginality, which is reinforced by McCarthy's technique of ironically detached observation, the 'cold eye' of her prose. McCarthy herself appears as an outsider character throughout her writing, both as the historical figure and as the protagonist of her autobiographies. Her self-image, shaped by her orphaned childhood and her youth as a Bohemian girl among leftist intellectuals, is subject to conflicting impulses of confession and concealment. McCarthy's wide use of autobiographical details in her fiction and elements of fiction in her autobiographies led most critics to study her work from a chiefly biographical point of view. My own approach to Mary McCarthy's writing takes their findings into consideration, and includes the analysis of the historical, political, and social contexts of McCarthy's texts, as well as the intertextual dialogue with a few select writings by McCarthy's contemporaries such as Philip Roth and Sylvia Plath.

No description available.

It is the purpose of this thesis to give a factual presentation of the operation of the discount system of the Federal Reserve Bank of Dallas, Texas, covering the years 1914 through 1935.

Primarily, the purpose of the study was to show the immediate effects of the depression on the educational program in the United States. Secondarily, the writer hoped to encourage teachers not only to ward off another similar catastrophe but also to make the present educational program take care of the devastating effects of the past depression as far as possible.

This thesis discusses the social reforms of the 1830s and 1930s with regards to spiritual and humanitarian movements, as well as militants and other social reformers.

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My research provides a historical and archaeological context for this thesis, in which I argue the JB-2 missile is historically significant as a unique example of the rapid duplication of enemy technology for both physical and psychological retaliation, as a crucial link in the chain of development for America’s cruise missile program, and for its role in early Cold War deterrence. Jet Bomb model number 2 (JB-2), America’s first operationally successful, mass produced cruise missile, developed as a direct copy of the German V-1, with slight variation in manufacture due to differences between German and American components, machinery and tooling. Continuing modifications of the JB-2 during its service life led to improvements in performance, control, and accuracy. From 1944 to 1953, the JB-2 transitioned from a weapon quickly prepared for wartime deployment to an essential test vehicle for the United States Army, Air Force and Navy while supporting the U.S. policy of containment during the early Cold War.

What has come to be known within the Academy as, Identity theology, is presented in the literature as a monolithic belief system which supports and encourages terrorism and other forms of political violence. This dissertation argues that inattention to theological and social issues within the many Identity theology based groups in the US has led to a deeply flawed understanding of the relation between Identity adherents, terrorism and other political violence. Discussions about these groups in the literature are flawed and there is an imprecise understanding which has led to an inaccurate alignment of widely varied social groups with a pejorative classification that is neither descriptive of the various theologies at work, nor the social manifestations observed in these groups. Further, the research suggests that the academic community known as “Terrorism Studies” continues to contribute to the inaccurate understanding and that those inaccuracies are likely impediments to effective government policy in relation to the phenomenon known as Identity theology. The research presented here suggests that there are both theological and social distinctions, which can and should be delineated and understood by all those researching Identity groups. The research highlights four significant types or differences within what is now known as Identity theology, by highlighting the nuances between social groups including the Church of Israel, Covenant, Sword and the Arm of the Lord (CSA), Mission to Israel, KKK and Aryan Nations and suggests that a more precise understanding of the differences could lead to declining instances of violence and more openness to positive social change by those who currently follow these very different types of theological belief systems.