Thesis (Ph. D.)--University of California, Berkeley, May 1994. / Includes bibliographical references (leaves 204-210).

Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 1993. / Includes bibliographical references (leaves 166-171).

Thesis (Ph. D.)--Indiana University, 1992. / Vita. Includes bibliographical references (leaves 170-179).

Thesis (Ph. D.)--Indiana University, 1989. / Vita. Includes bibliographical references.

Thesis (Ph. D.)--University of Wisconsin-Madison, 1987. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographies.

Thesis (MPhil)--University of Stellenbosch, 2005. / On title page: Master of Philosophy (Information and Knowledge Management). Bibliography. Also available via the Internet.

Thesis (M.S.) University of Missouri-Columbia, 2006. / The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on August 24, 2007) Includes bibliographical references.

Adult education has long been described as an emerging discipline, but there has been little empirical study of its emergence. This study examined 'emergence' by monitoring that particular knowledge base which is unique to adult education. Studies concerned with the theory and practice of adult education are a quantifiable indicator of unique knowledge about adult education. Evidence that researchers in adult education increasingly cite the work of other researchers in adult education would support the contention that the body of knowledge in adult education is growing. The articles published in Adult Education Quarterly between 1971 and 1986 were analyzed using citation analysis methodology. The frequency of citation to previous adult education studies (primary literature) as opposed to citation of studies peripheral to an adult education context (secondary literature) was determined. Distinguishing between citation categories was carried out by analyzing each title cited. The phenomenon of concern in the cited article was interpreted from the words used in the title, and coded dichotomously as 'primary literature' or 'secondary literature'. Each coded item was then recorded under named authors; thus, the cited author was credited for total frequency cited along with the coded category of writing (author of primary literature or author of secondary literature). Reliability measures performed for intra-judge consistency (recoding data), and inter-judge agreement (independent coding of data) resulted in differences in coding of less than four percent for the former, and nine percent with the latter. Validity of the procedures used in coding cited authors was tested by comparing results obtained to a 'standard'. 'Independent experts' were asked to identify from a list of the twenty most cited authors from each four volume period, those who were "primarily known for their adult education activities." The study's coding outcome of these authors compared with the expert's 'standard' resulted in greater than 75 percent agreement. With 4700 citations classified, it was found that a rising percentage of citations were to the "authors of primary literature"; from 41 percent of all citations in the first half of the study period (1971-1978), to 46 percent in the last half (1979-1986). A further breakdown showed the percentage of citations to "primary literature journals" also increasing; from 31 percent of all journals cited in '1971-1978' to 39 percent in '1979-1986'. As the scope of literature analyzed was exclusively from one North American journal, results need to be regarded with this limitation in mind. However, the empirical evidence of an increasing 'primary literature' base in adult education research suggests emergence of the field. Implications for future research are discussed in light of this and previous studies. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate

I propose that dominant discourses on veiling objectify Muslim women and do not engage with Muslim women dialogically as subjects capable of agency and selfdefinition. In this thesis I explore this problem critically within two different contexts, namely in selected Muslim minority contexts of Europe and America, and in the particular Muslim majority context of Iran. I illustrate that these highly politicized discourses often instrumentalise representations of Muslim women for their respective ideological agendas. I then present an alternative mode of engagement with the issue of veiling by examining the varying, marginalized voices, subjectivities and agency of Muslim women in their understandings of this phenomenon. It is imperative to question stereotypes and universalistic assumptions concerning Muslim women's bodies, modesty, dressing and agency in order to advocate a new gender consciousness which sees women as subjects. The various discourses of the veil reflect that Muslim women's choices and opinions are divided. As such, it is important to listen to Muslim women's voices to be able to create a discourse that is based on dialogue, authentic representations, mutual understanding and respect.

In this thesis two interralted tasks are undertaken. First, this thesis is an attempt to gain mastery of an interpretive methodology, namely, socio-rhetorical analysis. Second, by looking at a crucial text that has major implications for the contemporary church, I have applied this method of analysis to a particularly Scriptural text, namely, 1 Timothy 2:8-15. In this thesis I demonstrate using socio-rhetorical analysis that the discourse contained in 1 Timothy 2:8-15 constitutes baptised patriarchal cultural practices and traditions from the dominant Greco-Roman culture of the first century. I demonstrate, therefore, that the portrayal of women in the text reflects a cultural imperative, and not a theological imperative, that was co-opted from the ""secular"" Greco-Roman culture of the day and transposed, using Scriptural texts as authentication, into the Christian community at Ephesus. Thus the text is simply re-enforcing normative Greco-Roman cultural values upon Christian women and camouflaging it as a Christian norm in order to persuade women to conform to patriarchal cultural standards. Such persuasion, however, is hardly required unless one has already accepted cultural assumptions about the subordination and silencing (objectification) of women in an androcentric hegemonic culture.