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Thesis (M.A.)--University of the Witwatersrand, Faculty of Humanities, Arts and Culture Management, 2013 / This report examines the ways in which a community theatre project called Thesele Creative Society (TCS) active in Soweto, South Africa, influenced and broadened the career paths of five people who were directly marginalized by the Apartheid government’s policies. I focus on the period from 1991-1995, which corresponds to the transition to democracy, signifying increased accessibility within the country to a variety of career options for black people synchronous with an entry into a differently challenging global economy. In many parts of the world, community arts projects are known to enhance the ability of their participants to successfully participate in the job market and learn skills that are useful in life more generally. South African community arts projects are understood to have played a significant role in, inter alia, the economic and skills development of its participants over the last 60 years. Although located in a remote periphery of the arts, culture and heritage sector, with its impact running a risk of being undercounted within the creative economy, TCS proved to be one of the community arts projects with socio-economic bearing. Selected through purposive sampling, the five main participants of this study present intrinsically interesting cases through which I identify the types of skills provided by TCS within the community theatre environment, as well as the methodology employed in transferring these skills. I also show that the background and practice of TCS provides lessons in terms of the application of self-reliance and self-determination principles, and sequentially argue that the application of these principles is necessary for the advancement of many disadvantaged communities in South Africa. I create links between the qualitative data I have collected in the form of interviews with wider issues of creative economies, complementing existing theoretical and ideological studies of community arts practice with a practically grounded approach. This research draws attention to, and demonstrates the importance of, the study of community arts projects, as opposed to community arts centres, which have been the virtually exclusive focus of prior research.

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Le présent mémoire propose d’examiner, d’une façon approfondie et innovatrice, le rapport entre les chrétiens et Marc-Aurèle à travers une analyse complète des sources à disposition, notamment celles historico-littéraires, épigraphiques, numismatiques et législatives. En particulier, l’on démontrera l’absence de fondement de l’image faite a posteriori de Marc-Aurèle en tant que protector christianorum dont le premier témoin, d'après nos connaissances, est Tertullien. L’on montrera, par le biais d’une analyse législative des sources à notre disposition qu’à l’époque de Marc-Aurèle il n’y avait aucune loi qui protégeait les chrétiens. Bien au contraire, les dispositions de Trajan étaient toujours valides. Par la suite, nous chercherons à trouver les véritables raisons de la politique de Marc-Aurèle envers les chrétiens à travers la comparaison entre la pensée médio-platonicienne de Justin et celle stoïcienne du princeps. L’interprétation philosophique de l’attitude à montrer face à la mort, nous donnera une clef de lecture pour pénétrer les raisons les plus profondes des violences et des procès que les chrétiens ont subis au cours de son principat. / This work aims to provide an original and thorough exploration of the relationship between Marcus Aurelius and the Christians by means of an in-depth analysis of the available historical, literary, epigraphic, numismatic, and legal sources. Specifically, it will show that the a posteriori view of Marcus Aurelius as protector Christianorum, apparently introduced by Tertullian, is unfounded. In support of this argument, a legal analysis of the available sources will show that, far from enjoying legal protection during the Principality of Marcus Aurelius, Christians were still subject to Trajan’s laws. The true reasons underlying the policy of Marcus Aurelius towards the Christians will be investigated by comparing the Middle Platonism of Justin Martyr with the stoic meditations of the princeps. In particular, the philosophical interpretation of the attitude deemed suitable in the face of death will provide an insight into the reasons that led to the wave of violence and to the trials of Christians under Marcus Aurelius’ rule.

This work studies the introduction of three new cults of saints in the Linköping Bishopric during the Late Middle Ages. Two of them were based at Vadstena Convent: the Holy Bridgel (Birgitta, d. 1373) cult which had its beginning in 1374 and the cult of Katarina Ulfsdotter (d. 1381), which started during the 1410's. The third, the cult of Bishop Nils Hermansson (d. 1391), which originated at the latest in I40l. was associaled w ith the cathedral in Linköping. The introduction of a saint's cult may be relaled to the need of many people in medieval society for healing and protection. The tales about the saint's posthumous miracles played a key role in the introductory phase of the cults. In the dissertation such tales are used as the foundation for the analysis of the varied geographic and social patterns of distnbution of the three cults. The cult of the Holy Bridget was as much an intemational as a Swedish cult. The other cults studied were two of manv attempts to ride on the wave created by the successes of the Bridget cult. They may furthermore be regarded a response to various types of crises which the sponsoring institutions experienced. / Den 29 juni 1374 anlände ett skepp till Söderköpings hamn. Ombord fanns kvarlevorna efter den heliga Birgitta, vilka nu av dottern Katarina efter moderns önskemål skulle föras till Vadstena. När resföljet anlände till Sverige strömmade människor till från alla håll. De var redan klara över att i kistan låg relikema efter ett helgon. Ryktet om Birgittas förmåga att med sina förböner hjälpa sjuka och olycksdrabbåde människor var ett centralt inslag i den helgonkult som byggdes upp kring henne. Birgittakultens exempel lockade till efterföljd. Under det kommande århundradet etablerades ett pärlband av nya helgonkulter i Linköpings stift, däribland kulterna av Birgittas dotter Katarina (1381) och av biskop Nils Hermansson (1391). Denna doktorsavhandling fokuserar intresset på dessa helgonkulter i deras lanseringsskede. Den identifierar de grupper och institutioner som var särskilt aktiva i detta skede, och diskuterar de behov i dåtidens samhälle som gjorde att befolkningens breda lager tog till sig de nya helgonen. / <p>Doktoravhandlingen framlagd vid Uppsala universitet 1992</p>

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This thesis examines the development the cult of St Margaret at Dunfermline as a royal cult from 1070, the moment when St Margaret married King Malcolm III at Dunfermline, to 1420, the year of the burial of Robert duke of Albany who was the last royal member to be buried at Dunfermline. Scholars have focused on the life of St Margaret and her reputation or achievement from the biographical, institutional and hagiographical point of view. Although recent historians have considered St Margaret as a royal saint and Dunfermline as a royal mausoleum, they have approached this subject with relatively simple patterns, compared to the studies of the cults of European royal saints and their centres, in particular, those of English and French Kingdoms which influenced Scottish royalty. Just as other European royal cults such as the cults at Westminster and St-Denis have been researched from the point of view of several aspects, so the royal cult at Dunfermline can be approached in many ways. Therefore, this thesis will examine the development of Dunfermline Abbey as a royal cult centre through studying the abbey and the cult of St Margaret from the point of view of miracles and pilgrimage, lay patronage, and liturgical and devotional space. The examination of St Margaret’s miracles stories and pilgrimage to Dunfermline contribute to understanding these stories in the context of the development of the cult. The study of lay patronage explains the significance of royal favour and non-royal patrons in relation to the development of the cult, and how and why the royal cult developed and declined, and how the monks of Dunfermline promoted or sustained the cult of the saint. Lastly, the research of the liturgical and devotional space provides an explanation of the change of liturgical space from the point of view of the development of the cult.

In this thesis I chose the topic of the history of modern Italian literature, namely the period of neorealism. Literary production exceeds its framework and passes into another kind of art, into filmmaking. So thesis gains interdisciplinary character. Furthermore, for me, this period significant for its ethical and aesthetic values of the human society. The first part summarizes important books about the life of Pier Paolo Pasolini. In the central part is based on mutual comparison works, novels and films, the opinions of experts works drawn from secondary literature. It is currently the focus of work: analysis of novels and film sequences through which it speaks to us. In the last part of the thesis contents Pasolini's book dedicated to collection of essays bearing his poetic intention to intervene in language, literature and film layers of Italian culture.
 Pasolini's scope goes beyond individual disciplines, interconnects arts and beyond "mere" national scope. It opens up new issues in the community in which he later become fateful. The thesis is dedicated to the first half of Pasolini's life that affected him during processing works analyzed below: Ragazzi di vita and Una vita violenta, Accattone and Mamma Roma. The rest of his life is not addressed, it does not impinge subject of interest and...