No description available.

Australian Police Ministers and Commissioners occupy a pivotal position in the system of law enforcement. Collectively, they are responsible for the general policy, administration and operational direction and control of policing through the Australian States. There has been in the past twenty five years a growing complexity and a variety of problems facing police agencies which are arduous and demanding. Continuing social tension of recent years have given police ministers and commissioners higher public profiles than ever before. The research undertaken in this thesis examines the difficulties experienced between police ministers and commissioners in Queensland and New South Wales from 1970 to 1995. Three models have been developed as a framework to analyse the relationships and how they operate. The three models are called - 'Dependency', 'Independency' and 'Interdependency'. Twenty-one police ministers, commissioners and advisers from Queensland and New South Wales were interviewed during the course of the research. Five separate case studies were developed to analyse and interpret the relationships within the context of the three models. A summary chapter of additional research data provides supporting information which was used to substantiate the case study material. The conclusion argues that relationships operate more effectively when elements of the 'Interdependency' model exist. The need for further debate about the administrative, legal and management elements of the working relationship between a police minister and commissioner is essential to achieve a balance between policy, administration and operational requirements within a modern western democratic policing system.

"'(T)hey ought to mind what a woman says" : early Cherokee women's rhetorical traditions and rhetorical education," illustrates how Cherokee women reinvented a sovereign Cherokee presence in the face of colonial hostility toward their political authority. Late eighteenth- and early nineteenth-century Cherokee women used oratory, and later writing, to insist that they possessed a mandate to participate in and help shape public debate. In chapter one, I discuss the defining features of an eighteenth-century Cherokee women's rhetorical tradition. Chapter two uses Deborah Brandt's theories of literacy accumulation to examine Cherokee mission schools and to demonstrate how Cherokee women refashioned writing skills they learned to affirm belonging in Cherokee communities. Chapter three employs Kenneth Burke's and Gerald Vizenor's theories of identification and consubstantiation to explore how Cherokee women deployed the language of American civility in print, thereby countering the image of the Vanishing Indian. The conclusion examines the implications of this study for current research in rhetoric and composition studies: Cherokee women's English-language literacy accumulation is analogous to contemporary literacy pedagogy debates. / text

Thesis (Honors)--College of William and Mary, 2008. / Includes bibliographical references. Also available via the World Wide Web.

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The Scottish Record Office collection of the Forfeited Estates Papers, 1745, is voluminous, including the documents of the Barons of the Exchequer in Scotland concerning all those estates forfeited in 1747 as well as those relating to forfeited estates that were annexed to the Crown in 1752 and managed by the Board of Commissioners for the Forfeited Estates. This thesis is primarily a study of the work of the Board. [Not from the Abstract - taken from the Preface].

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No abstract available. / Thesis (M.A.)-University of Natal, Durban, 1978.

The thesis looks at Protestant missions to the Ottoman Empire and the countries which emerged from it through Bosch's "Enlightenment missionary" (2003) and Huntington's "Clash of Civilizations" (1996) paradigms. It argues that Muslim resistance to Christianity is rooted in innate Muslim intransigence and in specific historical events in which missionaries played important roles. The work utilizes a simple formula: it contrasts the socio-political and cultural framework missionaries imbibed at home with that of their host environment, outlines the goals and strategies they formulated and implemented, looks at the results, and notes the missiological implications. The formula is applied to four successive periods. We begin with the pre-World War I missionaries of the late Ottoman Empire. We look at their faith in reason, their conviction in the cultural superiority of Anglo-Saxon Protestantism, their attitude towards Islam, their idea of reaching the Muslim majority by reviving the Orthodox churches, and the evolution of their theology and missiology. World War I changed the landscape. The Empire's demise led to a struggle for Turkish and Arab national self-determination leading to the establishment of the Turkish Republic and various Arab entities, notably French and British mandates. Protestant missions almost disappeared in Turkey, while a small number of "veterans" kept the enterprise alive in the Arab world. While the Arabs struggled to liberate themselves from the Mandatory Powers, these veterans analyzed past failures, recognized the importance of reaching Muslims directly and began experimenting with more contextualized approaches. The post-World War II era saw the retreat of colonialism, the creation of Israel, a succession of wars with that country, and the formation of a Palestinian identity. Oil enabled the Arabian Peninsula to emerge as a major economic and political force. The missionary enterprise, on the other hand, virtually collapsed. Unlike their veteran predecessors, the pre-Boomer generation, with a few notable exceptions, was bereft of fresh ideas. During the 1970s the evangelical Baby Boomers launched a new enterprise. They tended not to perceive themselves as heirs of a heritage going back to the 1800s, though the people they "targeted" did. Their successors, the GenXers, products of post-modernism and inheritors of Boomer structures, face a region experiencing both increased political frustration and the re-emergence of Islam as a socio-political power. In closing we look at Church-centered New Testament spirituality as a foundational paradigm for further missions to the region. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

My dissertation, “Africans, Cherokees, and the ABCFM Missionaries in the Nineteenth Century: An Unusual Story of Redemption,” assesses the experience of American missionaries in the Cherokee nation and in Western Africa during the nineteenth century. The American Board of Commissioners for Foreign Missions (ABCFM), founded in 1810, was the first successful foreign missionary society in the U.S., and its campaign among the Cherokees served as springboard for its activities in “Western Africa”—Liberia, Ivory Coast, Gabon, and South Africa. Although the Cherokees and the West Africans were two different peoples, the ABCFM used the same method to Christianize them: the Lancasterian method with which the missionaries planned to “civilize” the Cherokees and West Africans before Christianizing them. Scholars such as William McLoughlin and Theda Purdue studied the missionary perspective and the Cherokee perspective as separate entities and convincingly maintained that the Cherokees embraced the ABCFM’s civilization and Christianization program partly to relieve the pressures on their lands and partly to adapt to the cultural pressures of their times. However, as my dissertation argues, the conversion story of the Cherokees takes a different turn if told simultaneously from the missionary and the Cherokee perspectives. Regarding the West African experience, authors such as Lamin Sanneh and Richard Gray have recently exposed the missionary and African sides of the stories with new questions that had been waiting to be asked for a long time. My dissertation, taking a unique comparative perspective, reveals first that West Africans did not face the same pressures as those faced by the Cherokees, yet, they still embraced the ABCFM’s civilization and Christianization program, though with a lesser sense of urgency and with more assertiveness than did the Cherokees despite the white missionaries’ racism. More importantly, by way of a method I call parallel agency, my dissertation offers a revisionist interpretation of the history of missions, which has traditionally emphasized the power of the white missionaries by calling into question the very assumption that the white missionaries had significantly more power than did their Cherokee and African converts.