This thesis deals with topics such as masculinity, stereotypes, social media and influencers. The area of interest for the authors is how masculinity and stereotypes can be represented within social media. To investigate this, six TikTok videos of Andrew Tate have been selected. According to a multimodal critical discourse analysis, these six analysing objects are analysed. A total of eight analysis categories have been selected that aim to analyse selected videos in an accurate manner. Videos of Andrew Tate are segmented to analyse more objectively. The concept of denotations and connotations from semiotics will be used to explain hidden meanings within the videos and to see representations that are not explicitly mentioned. The authors have used literature on masculinity, stereotypes and social media to easily obtain a theoretical framework for the results presented. This thesis has two research questions:  How are ideas of masculinity represented in TikTok videos of Andrew Tate? What different ideas of masculinity are represented within TikTok videos of Andrew Tate? The results showed that representations of masculinity were represented within several of the selected analysis categories. Categories, where representations were most clear, were in clothing, visual representation but also in language or what was said. Hierarchies that played on masculine stereotypes such as men being stronger and more independent than women were also found within the analysis. Ideas of masculinity that portray men as strong, warriors and independent were also found in the material. Therefore, the authors conclude that there are several different semiotic categories in which ideas of masculinity are represented within the material by Andrew Tate. The specific ideas represented within the material are based on older stereotypes regarding gender roles and masculinity. Thus, TikTok videos on Andrew Tate become an extension of old gender roles where ideas are reconstructed in new forms.

This thesis argues that ‘fairy writing’ in the nineteenth-century Scottish literature serves as a peculiar site which accommodates various, often ambiguous and subversive, responses to the processes of constructing new national identities occurring in, and outwith, post-union Scotland. It contends that a pathetic sense of loss, emptiness and absence, together with strong preoccupations with the land, and a desire to perpetuate the nation which has become state-less, commonly underpin the wide variety of fairy writings by Walter Scott, John Black, James Hogg and Andrew Lang. The disappearing fairies and elusive fairy queens who haunt subterranean realms, together with the immaterialised and etherealised homeland, are frequently depicted in the works of fairy writing explored in this study. While they metaphorise the loss of the state, the rightful monarch and the old national identity, they also serve to symbolically, and strategically, immortalise the Scottish nation through mythification and romanticisation within the subliminal textual layers of fairy writing. Choosing four authors in Scottish literature, this thesis explores the spectrum of the wide range of fairy writing created during the long nineteenth century, shedding new light on the contrast, as well as the echoes, between Romantic and Victorian writing. It specifically suggests that fairy narratives by Black and Hogg display ironic self-consciousness of those who were involved in the processes of cultural nation-building in the post-union Britain. This thesis also contends that Scottish fairy writing serves as a problematic site of experimentation where different genres, values and ideas clash and conflict, generating intensified tension, and rarely bringing negotiation without haunting aftertaste. It is contended that genre-mixing is a common methodological feature employed by the four authors, and moreover, that the act of genre-mixing itself is metaphorical of the creation of new and hybrid national identity, which also foregrounds its artificiality, inventedness and internal cracks. This study reassesses a long-forgotten material: The Falls of Clyde (1806) by John Black. It also draws attention to the relatively ‘marginal’ texts by Scott and Hogg, and attempts a radical interpretation of Langian works, arguing that Lang played a significant role in the processes of the diasporic re-imagining of Scottishness which were arguably undertaken outside Scotland by Briticised elites, and are a neglected yet important part of post-Union Scottish nation writing. Drawing on a wide range of texts and paratexts, this study foregrounds a profound complicity in the conceptions of Scotland and national identity inscribed in fairy narratives, perceiving the sub-genre as a site of realism rather than fantasy.

Andrew Melville (1545-1622) was the leader of the Presbyterian wing of the Scottish Kirk between 1574 and 1607, and he and his colleagues were a perpetual irritant to James VI and I in his attempts to establish a royal and Episcopal dominance over the Kirk. Yet much of Melville’s reputation has been based on the seventeenth-century Presbyterian historical narratives written by the likes of James Melville (Andrew’s nephew) and David Calderwood. These partisan accounts formed the basis of modern historiography in Thomas M’Crie’s monumentally influential Life of Andrew Melville. Modern historians broadly agree that Melville’s portrayal as a powerful and decisive church leader in these narratives is greatly exaggerated, and that he was at best an influential voice in the Kirk who was quickly marginalised by the adult James VI. However, only James Kirk has commented at any length on Melville’s other role in Jacobean Scotland—that of developing and reforming the Scottish universities. Melville revitalised the near-defunct Glasgow University between 1574 and 1580, and from 1580 to 1607 was principal of St Mary’s College, St Andrews, Scotland’s only divinity college. He was also rector of the University of St Andrews between 1590 and 1597. This thesis provides a detailed account of Melville’s personal role in the reform and expansion of the Scottish universities. This includes an analysis of his direct work at Glasgow, but focuses primarily on St Andrews, using the untapped archival sources held there and at the Scottish National Library and Archives to create a detailed picture of the development of the University after the Reformation. This thesis also evaluates the intellectual content of Melville’s reform programme, both as it developed during his time in Paris, Poitiers and Geneva, and as we see it in action in St Andrews.

In her introduction to a special issue of the South Central Review on literary biography published in 2006, Linda Leavell writes, "Many would trace the disdain for literary biography—in both senses of the word “literary”—back through Roland Barthes’s “death of the author” to the New Critics’ division of text from context all the way to T. S. Eliot’s theory of impersonality. Critical theory of the past century has generally deemed an author’s life, personality, and intentions irrelevant to the text" (1). Leavell’s explanation of how critical theory of the twentieth century came to shape the current scholarly attitude towards literary biography establishes the genre’s status in an era of literary theory that is commonly characterized by the diminishment of the author as the source of meaning in a text, an era in which we remain. This characterization, however, overlooks the different ways that the theorists of the era displaced the author as the dominant figure in literary studies. This paper demonstrates how these different ways, despite whatever damage they might have done to the status of literary biography, actually benefit the study of the genre. Additionally, this paper argues that they not only comprise one side of Vladimir Nabokov’s contradictory views on his own authorship, which makes him an ideal subject for the study of authority over biographical representation, but also gave rise to new methodologies of literary biography, which are the methodologies of Nabokov’s biographers themselves. As a result, this paper concludes, “an author’s life, personality, and intentions” in turn have assumed new relevancy in literary studies. / text

This thesis examines the treatment of the theme of justice in the works, both poetry and prose, of Andrew Marvell and, in a final chapter, the justice of certain aspects of his behaviour. In order to do this, it seeks to locate particular works in the context of contemporary debates or discussions as to ancient rights, the ancient constitution (and competing theories as to the king's power) and the disagreement between Hugo Grotius and John Selden on the subject of the legal status of the sea and, more generally, the laws of nature and nations. !e discussion of the justice of his behaviour offers a reinterpretation of the Chancery pleadings and other records in a cluster of cases arising after Marvell's death out of the collapse of a bank in which his friend, Edward Nelthorpe, was a partner. It is argued that these records have, up to now, been misunderstood. The thesis concludes that Marvell's work evinces an ambiguity about justice, with the poetry tending to give voice to his scepticism, while the sense that justice might be at least partly achievable is more likely to appear in the prose works. The conclusion as to his actions is also a matter of some ambivalence: while the evidence does not show that he colluded in a fraud on the bank's creditors, the suspicion that he behaved badly towards his wife is complicated by a lingering uncertainty that he had, in fact, married.

William Carey (1761-1834) and a printer from Derby--William Ward (1769-1823)--are central figures in discussions concerning missiology. Generally, the importance of Carey and Ward to the early formation of the Baptist Missionary Society (hereafter, BMS) and their ministry to Hindus are accepted points of conversation. Despite the existence of a large body of writings concerning their efforts in India, one of the most important aspects of Carey's and Ward's ministry remains unexplored. The primary goal of this dissertation is to address the two-part question: what was Carey's and Ward's understanding of Bengali Islam and what was their resulting ministry to Muslims in Bengal during the first twenty years of BMS efforts in India? This dissertation argues that Carey and Ward had a deeply-held interest in Muslim evangelization and carried out that interest in an active ministry to Muslims. The first chapter discusses the context within which Carey and Ward received the Particular Baptist inheritance that they took to India, surveys the current state of scholarship on Carey and Ward in relation to this dissertation, and establishes the research questions that this work addresses. Also, this chapter states the thesis of this work, which answers the research questions based upon the defined parameters. Chapter 2 establishes a framework through which one should interpret the ministry of Carey and Ward. This framework becomes the answer to the dissertation's secondary research question: they conducted their ministry to Bengali Muslims according to the Serampore Form of Agreement. Surveying the philosophy of missions that guided Carey and Ward provides an essential and foundational insight into their ministry to Muslims. The third chapter of this dissertation provides clarity concerning the theology and religious expression of Islam in Bengal as interpreted by Carey and Ward. In Bengal, these two missionaries found a deeply embedded relationship between Islam and the Indian caste system, which had tremendous implications for Bengali Islamic theology and practice. The fourth chapter of this dissertation addresses Carey's efforts to evangelize his Muslim neighbors in Bengal. Carey's established ministerial pursuits shaped Ward during his early ministry to Muslims. The model that Carey established included his pursuit of evangelizing Muslims personally, receiving the inquiries of Bengali Muslims, and a specific message to his hearers. Chapter 5 turns to William Ward's efforts to propel the ministry forward through his print ministry. His efforts enabled the BMS effort in Bengal to reach out to individuals through the means of print in ways that were inconceivable through personal interaction. Additionally, Ward participated in Muslim evangelism through consistent preaching and occasional debate as well as pastoral ministry over the budding Bengali church. The sixth chapter concerns a framework that Andrew Fuller and William Ward used to determine the best way to carry out Ward's print contribution discussed in chapter 5. Ward's print ministry caused turmoil in some situations, particularly in regards to his Muslim ministry, almost causing war between Britain and Denmark in late 1807. Fuller and Ward, despite this episode, sought to abide by a principle of selectively representing the missionaries' work in a particular way to their various reading audiences. Finally, the conclusion summarizes this dissertation's primary contributions to the field of Carey-Ward scholarship based on the material argued throughout this work. Truly, the ministry of Carey and Ward to Bengali Muslims is well represented in this work as restated in the conclusion.

In this paper, I will detail the process that went into the making of my thesis film, Out of True. The areas I will cover include Writing, Directing, Production Design, Cinematography, Editing, Sound, as well as Technology and Workflow. Special emphasis will be given to Directing and the new directing style I experimented with in an effort to create not only believable but engaging performances. I will then assess the success of this experiment through the use of audience questionnaires.

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This paper is concerned with the efficiency of aid in Masaka, Uganda which is about 140 km from the capital city Kampala. It uses the results of 300 surveys and several interviews to gather data, and a causal methodology to define results. Much of the methodology is based on theories from William Easterly, Andrew Mwenda, Dambisa Moyo, Jeffrey Sachs, and Amartya Sen. It has been concluded that there are several problems in the Masaka area. One is Uganda's federal government, which is inefficient and unaccountable. There is also lack of easily accessible health care for rural citizens, and a lack of local development due to poor governance. Conversely, the residents of Masaka are quite developed in terms of employment and education, and have rated themselves as quite free and satisfied with life. There is also a quite adequate level of gender equality, especially in terms of education.

Lai Mei Fung. / "June 2012." / Thesis (M.Div.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references. / Abstracts in English and Chinese. / ABSTRACT --- p.ii / Chapter CHAPTER ONE: --- INTRODUCTION --- p.1 / Chapter I. --- Problem Statement and Research Question --- p.1 / Chapter II. --- Statement of Purpose --- p.3 / Chapter III. --- Methodology and Delimitation --- p.4 / Chapter IV. --- "Definition of the Term: Hope, Pastoral Care and Positive Psychology" --- p.4 / Chapter V. --- Significance of this Study --- p.8 / Chapter VI. --- Overview: Structure of this Thesis --- p.8 / Chapter CHAPTER TWO: --- LITERATURE REVIEW --- p.10 / Chapter I. --- Historical Development of Hope Construct: No Consensus on Hope --- p.10 / Chapter II. --- Theological Approach: Pastoral Literature of Hope --- p.15 / Chapter III. --- Psychological Approach: Positive Psychology of Hope --- p.17 / Chapter IV. --- Literature About the Interdisciplinary Discussion on the Topic of Hope … --- p.19 / Chapter V. --- Summary --- p.20 / Chapter CHAPTER THREE: --- THEORETICAL FOUNDATION --- p.21 / Chapter I. --- Why are Charles Rick Snyder and Andrew D. Lester chosen? --- p.21 / Chapter II. --- Psychological Perspective: Snyder's Hope Theory in Positive Psychology --- p.23 / What is Hope? Looking Hope Through a Psychological Lens --- p.23 / "Context: Making Excuses, Cognitive Influence and Fritz Heider" --- p.24 / "Content: Goal, Pathway and Agency" --- p.26 / Chapter III. --- Theological Perspective: Lester's Notion of Hope in Pastoral Care --- p.29 / What is Hope? Looking Hope Through a Theological Lens --- p.29 / Context: Experience of Struggling and Existential Influence --- p.29 / Content: Future and Transfinite Hope --- p.32 / Chapter IV. --- Summary --- p.35 / Chapter CHAPTER FOUR: --- COMPARATIVE ANALYSIS IN PRACTICE --- p.36 / Chapter I. --- Common Ground: Hope is a Virtue --- p.36 / Positive Psychology: Hope is a Virtue for Human Flourishing --- p.37 / Pastoral Care: Hope as a Theological Virtue --- p.39 / Chapter II. --- Tension in the Practical Life Context: Daily Life and End-of-Life Context --- p.41 / Hope in Daily Life: Empirical Research and Operative Measurement --- p.41 / Hope in the End-of-life Context: Cognitive vs Existential Approach --- p.44 / Chapter CHAPTER FIVE: --- "FINDING, SUGGESTION AND CONCLUSION" --- p.51 / Chapter I. --- Finding and Discussion --- p.51 / "Whether: Yes, Positive Psychology Contributes Hope-nurturing" --- p.51 / How: Pastoral Theology Should Maintain its Indispensable Role --- p.52 / Chapter II. --- Limitation and Suggestion for Further Research --- p.55 / Chapter III. --- Conclusion --- p.56 / BIBLIOGRAPHY --- p.58