<p> Posttraumatic Growth (PTG) refers to positive psychological change experienced as a result of the struggle with grievous life circumstances that often coexist with significant psychological distress (Tedeschi &amp; Calhoun, 1996). PTG makes clear that persons experiencing this phenomenon have grown beyond their previous level of psychological functioning. PTG is recognized in four domains of change, including perception of self, relationships with others, philosophy of life, and spiritual transformations (Tedeschi &amp; Calhoun, 1996). The present study explored the concept of PTG and transformation among twelve Cambodian community leaders who are survivors of the Khmer Rouge genocide. Based on a phenomenological qualitative paradigm, this study utilized the PTG model to explore coping, meaning making, and positive growth as both a process and outcome. Four core themes emerged for the process of posttraumatic growth: (a) separation, loss, enslavement and other dehumanizing experiences; (b) distress and psychological responses to trauma; (c) methods of coping used to manage debilitating distress; and (d) process of healing and meaning making. Five core themes emerged for the outcome of posttraumatic growth: (a) gratitude and greater appreciation of life; (b) new priorities and goals; (c) importance of family and interpersonal relationships; (d) increased personal strength; and (e) effective leadership. Overall, principal findings in this study highlighted the importance of self-disclosure, hard work, hope, optimism, and education as a foundation to recovery and growth, as well as community activism and the continued pursuit to fulfill their survivor's mission (Herman, 1992). These factors greatly supported participants in their process of PTG and gave them profound life purpose and meaning. Theoretical, societal, and clinical implications of findings as well as future directions are discussed. </p>

<p> This study investigates the <i>siku</i> of Argentina, Peru, Bolivia and Venezuela; and the <i>shakuhachi</i> of Japan and their effect on Western classical flute repertoire. By exploring the histories, construction of the flutes, and the role each flute has in its society, a better understanding of these flutes and the cultural aesthetic in which they work will be achieved thus creating a higher level of authenticity when performing these pieces. The pieces being surveyed are <i>Flute 3.2.4.</i> by Adriana Verdie and <i>Nesting of Cranes</i> by Wil Offermans. Notes on technique of what the author found useful when playing these pieces are found at the end of each chapter.</p>

<p> This research investigates <i>anusmr&dotbelow;ti</i> (Sanskrit), <i>rjes su dran pa</i> (Tibetan), anussati (P&amacr;li), and considers how this term might serve as a link for finding a commonality in practices in H&imacr;nay&amacr;na, Mah&amacr;y&amacr;na and Vajray&amacr;na traditions. The research was inspired by the work of Buddhist scholars Janet Gyatso, Paul Harrison, and Matthew Kapstein. Each of them has noted the importance of the term anusmr&dotbelow;ti in Buddhist texts and Buddhist practice. Harrison sees a connection between H&imacr;nay&amacr;na practices of <i>buddh&amacr;nusmr&dotbelow;ti </i> and a host of Mah&amacr;y&amacr;na and Vajray&amacr;na practices. He notes that <i>buddh&amacr;nusmr&dotbelow;ti</i> can be seen as a source of later, more elaborate Vajray&amacr;na visualization practices ("Commemoration" 215). Gyatso investigates contextual meanings of the term <i> anusmr&dotbelow;ti</i> and cites meanings that include an element of commemoration and devotion. She notes that varieties of <i>anusmr&dotbelow;ti </i> are considered beneficial for soteriological development and are deliberately cultivated for that purpose (<i>Mirror of Memory</i> 2-3). Matthew Kapstein refers to a type of anusmr&dotbelow;ti that is the palpable recovery of a state of being or affect. This, he says, is not simply the memory of the experience but the recovery of the sense of <i>being </i> in that state ("Amnesic Monarch" 234). Essential to the research were the teachings of Dzongsar Khyentse Rinpoche and Anam Thubten Rinpoche on Buddha-nature and Pure Vision. </p><p> In this study I have coined the terms "Buddha-nature anusmr&dotbelow;ti" and "Pure vision <i>anusmr&dotbelow;ti.</i>" Though these terms do not appear in the literature, they may be seen as useful in investigating core remembrances (<i>anusmr&dotbelow;ti</i>) in the Mah&amacr;y&amacr;na and Vajray&amacr;na traditions respectively. "Buddha-nature <i>anusmr&dotbelow;ti </i>" refers to a key remembrance or commemoration in Mah&amacr;y&amacr;na Tibetan literature and practice. "Pure Vision <i>anusmr&dotbelow;ti </i>" refers to a key remembrance or commemoration in Vajray&amacr;na Tibetan literature and practice. This dissertation cites passages from key texts and commentaries to make the point that these coined terms meaningfully reflect a major aspect of their respective traditions. They describe that which is worthy and important, that which should be remembered and commemorated. </p>

<p> Taiwan and Korea have been categorized in the same cluster of Confucian and hierarchical cultures. However, Korean missionary pastors in Taiwan experience significant cross-cultural differences that directly affect the effectiveness of their leadership among Taiwanese congregants. </p><p> This study discloses the four factors contributing to the effectiveness of select Korean missionary pastors: (a) personal traits, (b) interaction on cross-cultural issues, (c) trust, and (d) spirituality. Working as a whole, four key factors result in a four-fold transformation of leadership: (a) leaders responded to cross-cultural encounters with cognitive discernment, (b) which resulted in movement from authoritarian to servant leadership, (c) which fostered trust among followers, (d) which resulted in movement from servant to transformational leadership. </p><p> The theory in this study on the effectiveness of cross-cultural leaders in Taiwanese context is derived from the ground theory study using in-depth semi-structured interviews, and participant observation.</p>

<p> This thesis examines a Taiwanese Pentecostal church's engagement with the Chinese restaurant business in southern California and its cultural significance in today's transnational world. This thesis provides insight into how the Taiwanese Pentecostal church creates a transnational imagined community for negotiating religious identity through business practices and constructs a ''third place" among consumers of Chinese food in southern California. This thesis seeks to fill the gap in literature on Pentecostalism by arguing the Taiwanese Pentecostal church's restaurant business can be seen as a new form of Pentecostal expression emerging in the global era of the 21st century. Its flourishing restaurant business facilitates its transnational outreach and networks and thus suggests a new dimension of religious transnationalism. This thesis provides a framework for examining these networks and understanding how indigenized Taiwanese Pentecostal churches engage in business to survive in today's competitive global market of religion.</p>

<p> Around 260 BCE, King Ashoka Maurya is said to have ceased warring, marauding and expanding his kingdom and converted to a small local pacifist religious sect centered in the Ganges River valley of Northern India, and in so doing, spread Buddhism to the nether regions of his kingdom. This is the noble story that is told of Ashoka, but in reality, his actions may have been alternatively motivated than simply being an evangelist for Buddhism. Examining stone inscriptions and other writings regarding Ashoka will shed light on his attitudes towards Buddhism and other local religious sects, which will help reevaluate this cursory assumption about Ashoka's relationship with Buddhism. </p>

<p> This dissertation explores how the heroines in Hayao Miyazaki animations subvert the antiquated, patriarchal models of the conquering hero that predominate Western literature and cinema. As unifying agents of change, such heroines use communal solutions to conflict by rejecting militarism, refuting stereotypical gender roles and reversing environmental destruction. Five Miyazaki animations are reviewed: <i>My Neighbor Totoro, Spirited Away, Howl's Moving Castle, Princess Mononoke and Nausicaa of the Valley of the Wind.</i> The protagonists in these films undertake a voyage of balance inspired by Shinto animism and Japanese mythological traditions that reflect the heroine's journey schema and the individuation process that is the zenith of depth psychology. I argue that Miyazaki heroines are not solely aligned with Jungian theories of the anima as a contrasexual projection of a male, but rather as the spark of life that ignites the storyline. </p><p> The intention of this work is to examine the role of the anima rich heroine by drawing upon the depth psychological theories of James Hillman, Hayao Kawai, Marie- Louise von Franz, Ginette Paris and Christine Downing. At the same time, Miyazaki heroines are contrasted with the Disney princesses that reinforce traditional heterosexual norms and other pop culture protagonists that support androcentric order. </p><p> To attain a holistic vision of the world, the Miyazaki heroine must overcome the patriarchal constructs of her society that would otherwise disempower her. Such heroines exert their strength of character through compassionate understanding of the oppositional characters within the film story rather than viewing them as foes to be destroyed. Miyazaki heroines discover equilibrium of self by meeting their unconscious shadow aspects and positively integrating them instead of projecting them negatively onto others. </p><p> The anima rich, complex heroine in Miyazaki animations is a transformative protagonist that represents an emerging heroic and mythic model for a global community in transition. Drawing from soul more than ego, she contributes to an evolving collective psyche that bears the potential to heal and reshape this nascent post-patriarchal world.</p>

<p> Theological trends change from time to time to make the faith more meaningful and relevant to the contemporary context. To an extent, the Second Vatican Council, by its commitment to two concepts, &ldquo;ressourcement&rdquo; and &ldquo;aggiornamento,&rdquo; succeeded in this mission in the last century. The communion ecclesiology of the Council, which has its foundation in the sacrament of Eucharist, shows that the centrality of the Eucharist in the Church cannot be overlooked, because the ecclesial body of the Church is built up by the Eucharistic body of Christ. Any Eucharist-centered ecclesiology is prophetic and eschatological by nature. The &ldquo;Eucharistic&rdquo; and &ldquo;prophetic&rdquo; dimensions of the Church are not exclusive as they are seen today. Rather, these are intertwined and mutually fulfilling. This was seen very strongly in the Church of the apostolic times, and this thrust continued in the writings of the Fathers of the Church. Though there are different models of ecclesiology, the Indian Church is in need of regaining the Eucharistic ecclesiology so that it can be more &ldquo;prophetic&rdquo; in India and face its challenges courageously. Even five decades after the Second Vatican Council, the teachings of the Council have not brought about many changes in the Indian Church. Though the Church tries to be involved in social issues, clericalism or hierarchism still adversely affects the Indian Church today. The Indian Theological Association&rsquo;s indigenous ecclesiology serves as a mirror of the Indian Church, reflecting both the face of the Indian Church and the face of the country. In these reflections, the Church can engage herself in the cultural, social, economic, religious, and ecclesial context of India. I argue that if the Indian Theological Association would emphasize the centrality of the Eucharist in its indigenous ecclesiology, then its ecclesiology would be more prophetic and appealing to the Indian Church. In the pluralistic context of India, it would help the Indian Church to be challenged in its way of life and to become truly the Body of Christ and a prophetic witness to the nation. </p><p>

<p> With its roots in 1920&rsquo;s and 30&rsquo;s Japan, the term eroguro nansensu (erotic grotesque nonsense) refers to an artistic movement with an aesthetic that focuses on grotesque visuals and bizarre humor. My project is to examine the contemporary form of eroguro nansensu as an avenue for considering how mass culture changes and develops over time. Focusing on how mass culture changes is important because it could potentially illuminate breaks/openings where something can escape the hegemony of the culture industry. The method of change, and potential mode of escape from the culture industry that I identify here is <i>escalation</i>. Escalation both contains and explains mass culture&rsquo;s propensity towards repetition but also allows for a certain amount of change. Eroguro nansensu may also have a unique place to reflect on and potentially critique the manga (comic) industry and what this says about Japanese culture more generally. While eroguro nansensu may be rejected by many due to the intensity of the erotic and grotesque imagery, or ignored as simply meaningless nonsense, there are enough artists and fans interested in this aesthetic that there is hidden potential here that I aim to bring into the light. Nonetheless, no extended scholarly work has yet been done on the contemporary revival of eroguro nansensu as a genre of manga in the last few decades of the 20^th century. I am attempting to fill in some of that gap with my own analysis as well as by presenting information on contemporary eroguro nansensu as a mass culture movement, about which little has been written in English or Japanese to date. In my dissertation I begin with the historical background of eroguro nansensu, and proceed through analysis of its use of humor and aesthetics, all as a means of considering mass culture and its critique.</p><p>

<p> The purpose of this study was to investigate the use of the nine-step problem design process (Hung, 2009) to design a problem based learning course. I applied a descriptive case study approach to conduct design and development research (Richey &amp; Klein, 2007). The study was conducted in the Malaysian teacher education setting. In this study, I served both as the researcher and instructional designer of the course. The instructor also involved as co-designer. The student participants were 25 preservice teachers enrolled in a video production course. Various data sources were collected such as a designer log, extant data, surveys, and interviews. The findings indicated that the nine-step problem design process was somewhat suitable in the context of this study due to conditions such as decision-making power, existing materials, lack of knowledge, unclear information of the steps, and time. Therefore, it is recommended that designers have client buy-in when deciding which design model or processes to follow and have some content expertise and experience designing problem based learning. It is also important to have subject matter expert involvement when using the steps to design problem based learning. In regards of participants&rsquo; perceptions, the instructor had positive views toward problem based learning and indicated her intention to use it again in the future. However, the instructor felt that designing problem based learning was a challenging and time-consuming task. Overall, the students found problem based learning to be interesting but challenging in terms of completing the video competition and reflection tasks. For future research, performance data such as students&rsquo; achievement and problem-solving skills should be collected to inform the effectiveness of the problems developed by using the nine-step problem design process.</p><p>