About 8.3% of individuals diagnosed with diabetes mellitus (DM) are diagnosed with comorbid depression, a higher rate than the general adult population. This project examined the differences of depression symptoms experienced between diabetic and matched non-diabetic individuals and the relationship of daily activity and nutrition behaviors with depression between these groups. The 2005-2006 National Health and Nutrition Examination Survey (NHANES) was utilized to assess: depression symptoms, diabetic glycemic control as measured by glycoginated hemoglobin (HbA1c), amount of physical activity, percentage of macronutrients, daily frequencies of foods consumed, and the use of nutritional food labels to make food choices. A sample of diabetic (n = 451) and non-diabetic individuals (n = 451) were matched to on age, gender, ethnicity, and education. The diabetic individuals experienced greater depression on both continuous and ordinal diagnostic variables. Counter to expectation, there was no relationship observed between depression and HbA1c in diabetic individuals, r = .04, p > .05.

This thesis presents original poems by the author, as well as a comparison of the religious sonnets by John Donne and Gerard Manley Hopkins.

It is the purpose of this dissertation to reveal Gerard Manley Hopkins as an incarnationist and sacramentalist, and to show how these doctrines manifested throughout his poetry affected the entire scope of his verse and completely colored his attitude toward life-- toward his own existence and that of his fellow man, and especially toward natural phenomena.

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Songs for Murdered Sisters is a song cycle by Jake Heggie with poetry by Margaret Atwood based on the murders of three women in Ontario, Canada, all of whom were killed by the same former romantic partner in September 2015. Joshua Hopkins, baritone and brother of one of the women, commissioned composer Jake Heggie to write a cycle to memorialize his sister and draw awareness to the problem of violence against women. This document is to be used by singers and pianists in their performance and preparation of the cycle.

Les théories poétiques de l’inscape et du sprung rhythm établies par le poète britannique Gerard Manley Hopkins (1844-1889) ont dérouté les critiques des années durant. La plupart d’entre eux se sont appuyés sur les poèmes publiés en quête d’indices quant à la signification de ses théories. Cette thèse approfondit l’analyse mise de l’avant en révélant que la genèse de la théorie de l’inscape provient des notes de Hopkins — alors étudiant de premier cycle — sur le philosophe présocratique Parménide, et est influencée par les commentaires sur l’oeuvre De la nature du philosophe. Un examen des lettres de Hopkins à ses collègues poètes Robert Bridges et Richard Watson Dixon révèle que le sprung rhythm découle de l’inscape, sa théorie de base. La technique du sprung rhythm consiste donc en l’application de l’inscape au schéma métrique de la poésie. Cette étude établit d’abord une définition opérationnelle de chacune de ces théories pour ensuite les appliquer aux manuscrits afin de déterminer dans quelle mesure Hopkins y adhérait et les exploitait lors de la rédaction de deux de ses poèmes canoniques, God’s Grandeur et The Windhover. L’étude s’inscrit ainsi dans le champ de la critique génétique, une approche mise au point en France, particulièrement à l’Institut des textes et manuscrits modernes (ITEM). Ce sont donc sur des oeuvres littéraires françaises ou sur des textes en prose qu’ont porté la majorité des analyses à ce sujet. Suppressions, ajouts, substitutions et constantes entre différentes versions témoignent de ce qu'étaient les priorités de Hopkins dans sa quête pour atteindre l’effet désiré. Par conséquent, cette thèse s’efforce de dévoiler la signification des théories poétiques de Hopkins en établissant leur genèse et leur application respectives dans deux de ses poèmes selon une perspective de critique génétique. Elle contribue également à enrichir la critique génétique en l’appliquant à des oeuvres littéraires écrites en anglais et sous forme de poésie plutôt que de prose. Enfin, son objectif ultime est de raviver l’intérêt pour le poète Hopkins en tant que sujet viable d’étude, et de favoriser l’appréciation de ses prouesses tant comme théoricien poétique que comme poète. / The poetic theories of inscape and sprung rhythm developed by British poet Gerard Manley Hopkins (1844-89) have baffled critics for years. Most critics have relied upon the published poems for clues to their significance. This study advances the analysis further by revealing the genesis of the theory of inscape to be Hopkins’ undergraduate notes on the pre-Socratic philosopher Parmenides and is influenced by commentaries on Parmenides’ work “On Nature.” A study of Hopkins’ letters to fellow poets Robert Bridges and Richard Watson Dixon reveals that sprung rhythm emanates from his overarching theory of inscape; sprung rhythm is, thus, the application of inscape to the metrical patterns of poetry. After determining a working definition of both poetic theories, this study applies these terms to the manuscripts to determine to what extent Hopkins’ adhered to and developed the theories when writing two of his canonical poems: “God’s Grandeur” and “The Windhover.” It thus fits in the field of genetic criticism, a critical approach developed in France and centered at the Institut des Textes et Manuscrits Modernes (ITEM). Most analyses conducted have thus been done on French works and to prose. Deletions, additions, and substitutions, as well as the consistencies from one version to another, reveal Hopkins’ priorities as he strove to attain the desired effect. Therefore, this study endeavours to unveil the meaning of Hopkins’ poetic theories by determining their geneses and their application to two of his best known poems, “God’s Grandeur” and “The Windhover, ” through the practice of genetic analysis. It contributes to genetic criticism in applying it to works written in the English language and to poetry rather than prose. The hope is to renew interest in Hopkins as a viable poet to study and to incite further appreciation in his prowess as both poetic theorist and poet.

‘The poet’, Eliot wrote, ‘is occupied with frontiers of consciousness beyond which words fail, though meanings still exist’. This dissertation is an investigation into the ways in which four poets – Alfred Tennyson, Thomas Hardy, Gerard Manley Hopkins, and T. S. Eliot – imagine what it might mean to labour in verse towards the ‘frontiers of consciousness’. This is an old question about the value of poetry, about the kinds of understanding, feeling, and participation that become uniquely available as we read (or write) verse. But it is also a question that becomes peculiarly pressing in the nineteenth- and early twentieth-centuries. In my introductory chapter, I sketch out some of the philosophical, theological, and aesthetic contexts in which this question about what poetry might do for us becomes particularly acute: each of these four poets, I suggest, invests in verse as a means of sustaining belief in those things that seem excluded, imperilled, or forfeited by what is felt to be a peculiarly modern or (to use a contested term) ‘secularized’ understanding of the world. To write poetry becomes a labour towards enabling or ratifying otherwise untenable experiences of belief. But while my broader concern is with what is at stake philosophically, theologically, and even aesthetically in this labour towards the frontiers of consciousness, my more particular concern is with the ways in which these poets think in verse about how the poetic organisation of language brings us to momentary consciousness of otherwise unavailable ‘meanings’. For each of these poets, it is as we begin to listen in to the paralinguistic sounds of verse that we become conscious of that which lies beyond the realms of the linguistic imagination. These poets develop figures within their verse in order to theorize the ways in which this peculiarly poetic ‘music’ brings us to consciousness of that which exceeds or transcends the limits of the world in which we think we live. These figures begin as images of the half-seen (glimmering, haunting, dappling, crossing) but become a way of imagining that which we might only half-hear or half-know. Chapter 2 deals with Tennyson’s figure of glimmering light that signals the presence, activity, or territory of the ‘higher poetic imagination’; In Memoriam, I argue, represents the development of this figure into a poetics of the ‘glimpse’, a poetry that repeatedly approaches the horizon of what might be seen or heard. Chapter 3 is concerned with Hardy’s figuring of the ‘hereto’ of verse as a haunted region, his ghostly figures and spectral presences becoming a way of thinking about the strange experiences of listening and encounter that verse affords. Chapter 4 attends to the dappled skins and skies of Hopkins’ verse and the ways in which ‘dapple’ becomes a theoretical framework for thinking about the nature and theological significance of prosodic experience. And Chapter 5 considers the visual and acoustic crossings of Eliot’s verse as a series of attempts to imagine and interrogate the proposition that the poetic organisation of language offers ‘hints and guesses’ of a reality that is both larger and more significant than our own.

Gerard Manley Hopkins suffered deeply. His “Terrible Sonnets” are confessional poetry that demonstrate his struggle with his God and with himself. This work analyses the Hebrew Bible and the New Testament, starting Noah and ending with Jesus’s promise of a Paraclete, to analyze how both God and Man approach earthly and heavenly comfort. The work will then turn to Hopkins’s poetry to show that Hopkins’s unshakable faith and deep understanding of the Bible is both the cause and the cure of his suffering. This essay concludes that it is only through suffering that Hopkins, like Job, Jesus, and King Lear, is able to achieve both comfort and wisdom.