History of African American underclass community in northwestern DeKalb County, Georgia, from its settling in the late-1920s to its present displacement through gentrification. Thesis is that black underclass communities are the result of America's historic racism and subordination of blacks, whose members are left little choice but to engage in illegality as survival strategies. The work reveals the hard-work routines of people relegated to the bottom of American society, as well as their fun-loving leisure activities and embracing of vice as pleasurable. Established during Jim Crow segregation, Lynwood Park cultivated a reputation for danger and toughness to keep out outsiders, so that its children could have some semblance of a "normal" upbringing. The community's color line was then patrolled by dangerous men who created somebodiness for themselves as tough protectors, which ensured that they would be emulated as heroes. The work records the social and cultural history of the community as recalled and interpreted by residents in an oral interview project. Covers community organizations and institutions, such as churches and schools, as well as tensions within the community and tensions against both the white and black outside. Records social life of partying, hog killings, barbecues, baseball, drag racing. Includes culture of illegality and vice, school desegregation, racism, and the community's relationship to DeKalb County, its affluent white neighbors, and the various dynamics that eventually led to the displacement of the traditional black residents. The work challenges the golden-age-of-the-ghetto argument and demonstrates that Lynwood Park suffered from intragroup tensions and was not a safe cocoon for all its residents. The interviews also reveal that many children were left behind in the community's school during segregation because institutional caring generally rallied around only those children who demonstrated academic potential and a desire to eschew the negative dynamics of the enclave's street life. The work also demonstrates the ways in which whites were implicated in promoting, and profiting from, the community's illegality, which led to the eventual displacement of the traditional black residents.

Ce mémoire traite des Saturnales de Macrobe, haut fonctionnaire du 5ième siècle après J.C. et encyclopédiste latin. Malgré l’opinion reçue, selon laquelle les Saturnales dépendraient presque exclusivement d’un nombre très restreint de sources, souvent copiées mot à mot, on a reconnu depuis longtemps que Macrobe remanie de son propre chef l’une de ces sources, les Propos de Table de Plutarque, dans son septième livre. Ce mémoire démontre que ce modèle, tout comme les sources mineures, latines et grecques, avec lesquelles Macrobe le complète, lui était assez familier pour servir à l’articulation d’une vision propre; les Saturnales ne peuvent donc être cités comme preuve de la décadence de leur époque. Ce mémoire fournit une traduction et un commentaire des chapitres 7.1-3 des Saturnales, avec une explication de leurs rapports avec les Propos de Table 1.1 et 2.1 de Plutarque ainsi que des éléments propre à Macrobe, afin de reconstruire sa méthode de composition et de déterminer ses attentes par rapport à son lecteur de l’empire tardif. Le commentaire est précédé d’une introduction de l’auteur, de l’œuvre, et du septième livre. / This thesis deals with the Saturnalia of Macrobius, the 5th century senior civil servant and Latin encyclopedist. Despite the scholarly consensus that the Saturnalia is virtually exclusively dependent on a small number of sources, usually copied verbatim, it has long been recognized that Macrobius independently alters at least one of these sources, the Quaestiones Convivales of Plutarch, in his seventh Book. This thesis demonstrates that Macrobius was familiar enough with the text of Plutarch, as with the texts of several other minor Latin and Greek sources with which he supplements him, in order to use him to articulate original concepts important to the Saturnalia as a whole; the work cannot, therefore be cited as evidence for the cultural decadence of the later Roman Empire. This thesis provides a translation and commentary of chapters 7.1-3 of the Saturnalia, explaining their relation to Quaest. conv. 1.1 and 2.1 of Plutarch and the original readings and structure of Macrobius, in order to determine his method of composition and his expectations of his Late Antique reader. The commentary is preceded by an introduction of the author, the work, and the seventh Book.

Résumé Cet ouvrage examine les fondements du mouvement de conservation architecturale moderne. Dans ce contexte, la création de la « Society for the Protection of Ancient Buildings » par William Morris est considéré comme le point culminant d’un processus historique qui mena à l’apparition du mouvement. Sa genèse est présentée comme ayant été le résultat d’une confrontation entre deux visions utopiques du moyen-âge; celle de l’Église Anglicane et celle de William Morris. Un survol détaillé des origines, des résultats et des effets de la « Renaissance Gothique » ouvre tout grand sur les sources littéraires, idéologiques et religieuses qui y donnèrent sa force. Les grands programmes de restaurations qui ont vu le jour en Angleterre à l’ère victorienne sont examinés en relation avec l’Église Anglicane et caractérisés par les motivations idéologiques de celle-ci. Bien que ce memoire ne réussit pas à démontré de manière sans équivoque que la création du mouvement de conservation architectural moderne par Morris fut essentiellement en reaction au programme idéologique de l’Église Anglicane au dix-neuvième siècle, nous y retrouvons néanmoins une réévaluation des causes et de l’impact de la « Renaissance Gothique » qui, de manière significative, allaient à l’encontre des croyances et des principes les plus chers à Morris. Il existe une quantité admirable d’ouvrages examinant les travaux et l’impact de William Morris en littérature et en arts, ainsi que son activisme socialiste. Cependant, il serait juste de constater qu’en comparaison, la grande contribution qu’il apporta à la protection de l’architecture patrimoniale a certainement été négligée dans les publications à son sujet. Ce projet de recherche examine les éléments et les conditions qui ont motivé Morris à créer un mouvement qui encore aujourd’hui continue de croitre en importance et en influence. / Abstract This research seeks to examine and contextualize the origins of the modern architectural conservation movement. In this context, William Morris’ founding of the Society for the Protection of Ancient Buildings is considered to be the culmination of a complex history and process that lead to the movement’s creation. Its genesis is presented as having resulted from the confrontation between diverging views and idealizations of the middle ages, the Anglican Church, and William Morris. An extensive survey of the origins, results, and effects of Gothic Revival points to the literary, ideological, and religious components which gave it its main impetus. The widespread restoration programs carried out in Victorian England in the nineteenth century are largely examined in relation to the Anglican Church and presented as having been motivated by its ideological concerns. Although this research does not manage to demonstrate unequivocally that William Morris’ founding of the modern architectural conservation movement sprang from a direct reaction to the Anglican Church’s religious program in the nineteenth century, it does reevaluate the causes and impact of the Gothic Revival and demonstrates how these were at odds with some of Morris’ most fundamental beliefs and principles. While there is a sizeable body of scholarly work examining William Morris’ work as a poet, artist and socialist, his great contribution to the conservation of ancient buildings has clearly been minimized in comparison. This research project examines the factors and conditions that led Morris towards the creation of an organization which to this day remains highly pertinent and influential.

Herbert Smenner was one of the most prolific architects in the east central Indiana area from 1920 up until his death in 1950. During those three decades, Smenner designed some of Muncie's most beloved and recognizable buildings, including churches, schools, homes, and governmental institutions. The purpose of this study is to study trends in architecture from 1920 to 1950 through Herbert Smenner's work, to determine if he followed these trends, and to see if these trends themselves influenced his work.Smenner was a very sought after architect in Muncie and the surrounding area. His main clientele were the upper class of Muncie, as well as being the choice for many public commissions. Smenner's work, for the most part, did follow the architectural trends of the time. He worked mostly in the revival styles, which was the primary mode of choice during the 1920's and 1930's. In the early 1930's he also designed several buildings in the popular Art Deco and Art Moderne styles. His innovative design the Harrison Township School in 1924, was popular among many regional architects who came to study the unique layout of the school.Smenner was a troubled man. Throughout his career he battled illness, depression and severe issues with his temper. His work was widely appreciated, but the man faced many trials in the public eye do to his personality and legal problems. Smenner was often known as a copy artist by his peers. Many of his contemporaries felt that Smenner never had the creative skills to be a true architect, and that he was simply a wonderful draftsman interpreting the designs of others. Sadly, he took his own life at the age of 52 only leaving behind his buildings as a testament to his life and accomplishments. / Department of Architecture

Thesis (doctoral)--University of Lund. / Errata inserted. Description based on print version record. Includes bibliographical references (p. 236-243) and index.

That conversion is a central concept for Baptists and narrative an important part of their culture is made clear by Betlehem kristlig kalender, a yearbook published from 1886 to 1980.The aim of this thesis is to survey and analyse conversion narratives within the Baptist movement as reflected in Betlehem, by investigating what narrative expressions form the body of the stories, what is given precedence, emotional or cognitive expressions, their soul, and finally what theological themes are developed around the concept of conversion.The method employed is, following a reading of all the issues of Betlehem, to distinguish and extract the stories that are narrative in character according to Hindmarsh’s criteria. That is to say, stories that point beyond the individual to a larger principle of meaningfulness and that are powerfully thought-provoking, with a sense that their beginning, middle and end form a unified whole. The texts extracted are further analysed to find the distinguishing characteri-stics of the material in the light of the dissertation’s aim.The results of the study show that the narratives in Betlehem contain a good deal of drama. They have a clear direction from something to something, with the actual conversion forming a climax. The darkest situations are transformed, following a struggle, to the most ethereal light when morning comes, bringing peace and assurance that conversion has taken place. Women often serve as models, having already experienced conversion. It is their husbands and sons who are the object of their attention and are led towards conversion by their entreaties, arguments and also tears. Salvation, as the experience was often called, clearly changes people’s personalities. Following conversion, individuals take greater responsibility for their own and their family’s situation and it is not unusual that, in their new lives, they start to tell others of their experience.The narratives in Betlehem show a marked preponderance of the emotional over the cognitive for the first 60 years, up to the 1950s, when feelings make way for reason and good examples. One reason for this change could be that the instantaneous conversion of revivalism is replaced with an emphasis on a rational, planned decision and commitment. Another reason could be the ecumenical realities of the time, with church membership based on baptism rather than a confession of faith. The cognitive aspects, as well as postmodernism’s loss of belief in metanarratives, may be mentioned as further possible explanations.The Baptist process of conversion, its “golden chain”, interpreted through the constitution of the first Baptist church in Borekulla and the Betlehem narratives, can be defined as anthropocentric and summed up as comprising the following stages: (1) The individual is awakened from their indifference and realises their sinfulness. (2) The individual senses a danger in their sinful state and turns to God. (3) The individual accepts Jesus Christ in faith and receives forgiveness and assurance. (4) Faith is brought to life in transformative discipleship. The theology of conversion broadly follows those of other revivalist groups.

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of unrest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History, and Missiology / D. Th. (Missiology)

Individuals and organisations follow a general developmental cycle, that begins with birth, and progresses through growth, maturity, decline and death. While individuals necessarily die after a period of years, organisations may continue through many generations, though they too may die. Once an organisation reaches maturity, it tends toward decline, for sin has corrupted not only men, but all creation (Rms. 8:21-22). Though all things tend toward decay and death, they can be revitalised, for such is the power of God's grace. Like all organisations, the church can become ineffective. Many prefer abandoning the old organisation and starting a new work. Revitalisation may be the better solution, though it is certainly the greater challenge. This project considers the organisational life cycle biblically, historically and contemporarily. It considers how the church grows, and what keeps it from growing. It also considers the merits of creating `new wineskins,' versus revitalising old ones. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

We provide a tool for communicating about insects in isiZulu to facilitate research and knowledge sharing in the fields of indigenous knowledge, cultural entomology, environmental education and community extensioninvolving isiZulu speakers. A total of 213 different names for 64 insect specimens were encountered among a sample of 67 respondents in 11 communities distributed across the province of KwaZulu-Natal, South Africa. This list includes 93 names that can be considered core isiZulu vocabulary and which are widely used to identify insects that are agriculturally, medically, domestically, culturally or ecologically common or significant. Substantial variation was found regarding the names for particular insects, especially between regions, suggesting dialectal differences between isiZulu speakers. Grammatical and social variation in names was also recorded. This study highlights interdisciplinary teamwork in the field of indigenous knowledge research and the influences affecting the standardisation of South African languages for technical and scientific work.

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of umest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History and Missiology / D. Th. Missiology)