The diploma thesis "Rural section of the Bohemia newspapers in 1856 - 1876" analyses the thematic content and news frequency from the countryside and places that the German written newspapers Bohemia published during the introduced period. In the beginning the thesis describes the historical, cultural and political connection in the Czech countries, it focuses mainly on Czech-German relationship and national problems that grew after the year 1848. It introduces the media area of this period as well. The main titles and newspapers distributed in Prague and German places have been mentioned there. Bohemia played the main role in integration of German population especially till 50s. Consecutively, it grows the number of other titles and periodical, so Bohemia loses its strong position. Quantitative and qualitative analysis of the rural section should prove weakening of the rural news and the changes of its structure and content. Powered by TCPDF (www.tcpdf.org)

本論文主要以巴宰族為研究對象，關注其在1999年至2014年之間的文化復振過程，欲探討巴宰族是否有條件成為官定原住民族。 巴宰族原居現在的台中西部平原，過去曾幫助清朝政府平定許多亂事，因此得到賜姓，並獲得許多土地，所以巴宰族曾經有過輝煌的時期，後來因為漢人侵墾、土地流失、內部統治權力競爭…等原因，整個巴宰族的情勢開始走下坡，甚至得離開原鄉向外遷徙。現在還能找到明顯聚居的巴宰族分布地有：台中市豐原區的大社村、苗栗縣三義鄉的鯉魚潭村、南投縣埔里鎮的愛蘭里。 巴宰族尚保有自己的文化，其中宗教和語言是兩個重要的民族邊界要素，1871年潘開山武干因打獵受傷，經人介紹後輾轉到台南接受馬雅各醫生的治療，順利地恢復之後決定改信基督教，透過他將傳教士帶到台灣中部，許多巴宰族人因此也接受了基督教信仰，透過信仰的力量凝聚彼此，所以巴宰族因為教會的關係有很強的向心力，另外，教會中使用的羅馬拼音，使巴宰族人擁有書寫、紀錄的能力，間接地將巴宰族語言和歌謠留了下來。 平埔族一開始是以泛平埔的架構在推動民族的認同與文化復振運動，後來慢慢出現以各族為主體的文化復振，本文關注的巴宰族民族認定運動就是在此脈絡之下展開。1998年「臺灣巴宰族群文化協會」成立，隔年聚集三個聚居地的巴宰族人聯合舉辦停止多年的傳統過年儀式，這次的活動帶起了許多人的熱情，開啟了巴宰族的文化復振之路。 「苗栗縣巴宰族群協會」、「南投縣巴宰族群文化協會」在2003年成立，之後每年持續在鯉魚潭和愛蘭舉辦傳統過年，讓所有族人每年11月15日都能回到聚居地參與活動，將固有傳統祭儀延續下去，如：牽田、走鏢、銅鑼舞。在平埔族群當中，巴宰族的語言是保存相對較好的，恢復辦理過年之後就開始在教會中培訓族語老師，2002年參與政大原住民族研究中心編輯九階教材，將巴宰族語編寫出有架構的九階族語教材。除了學習、教學、編輯母語教材之外，族語老師們也參與原住民族語文學獎比賽，從第一屆開始共參與15人次，7人次得獎，從此也可以看到巴宰族對族語復振的用心；2012年底，平埔活力計畫開辦，巴宰族運用經費修改族語教材、辦理傳統過年、傳統技藝教學…等，持續不斷透過各種方式將文化傳承下去。 本文認為，巴宰族仍保有許多民族特徵，且積極的進行文化復振以維繫民族邊界與認同，目前最需要的是政府的肯認，並恢復其應有的原住民族身分與權利，最後透過民族認定正式成為臺灣的官定原住民族。

Cette thèse s’appuie sur une approche empirique et épistémologique qualitative basée sur des entretiens semi-directifs, un questionnaire auto-administré et une observation ethnographique. Elle est construite à partir de l’analyse des rapports sociaux de genre dans les représentations des femmes au sein des Églises pentecôtistes congolaises. En interrogeant différentes trajectoires de vie, d’engagement et de vocation pastorale et/ou épiscopale des femmes, elle cherche à comprendre comment articuler à la fois la dimension genrée et le désir des femmes d’exercer une profession historiquement conjuguée au masculin dont l’accès leur avait été longtemps fermé. Si, dans l’économie du temps qui court, être pasteur dans cette religion d’éveil apparaît comme un ascenseur social ou une élévation qui nourrissent l’ambition à l’acquisition de la prospérité matérielle et spirituelle, le pastorat exercé au féminin pose une série d’interrogations : comment interpréter la facilité avec laquelle on devient pasteur en République Démocratique du Congo ? De quelle manière définir le rôle actuel des femmes qui exercent le métier de pasteur ou d’évêque ? Comment penser la tension permanente entre la visibilité du travail des femmes à travers l’exercice de la profession religieuse au sein du pentecôtisme et la prégnance des stéréotypes liés à leur supposée subalternation ou à l’incompatibilité du corps féminin à des fonctions de direction restées longtemps le pré carré des clercs masculins ? Comment conjuguent-elles foi, féminité, leadership et compétences professionnelles face aux défis actuels de la société en mutation ? Comment se définissent les rôles de pasteurs ou d’évêques lorsqu’ils se déclinent au féminin ? La fonction hiératique se modifie-t-elle dans ce cas de figure ? Quelles sont les nouvelles dimensions de l’exercice de la profession religieuse ? Sont-elles sociales, familiales, se réfèrent-elles à l’intimité personnelle ou à une nouvelle dimension du sacré ? Autant de questions auxquelles tente de répondre cette réflexion qui, par ailleurs, montre de nouvelles dimensions de l’exercice de la profession religieuse par le biais des femmes et apporte de nouvelles indications sur les changements religieux qui se sont opérés ces dernières années en Afrique noire en général et en RD Congo en particulier. / This PhD is based on a qualitative, empirical and epistemological approach relied on interviews, self-administered questionnaire and ethnographic observation. The analysis of gender relationships and representations of female pastoral labor in the Pentecostal churches is the main topic of this research. We are looking for life stories items and commitment in a pastoral or episcopal female vocation inasmuch to understand gendered dimension and the motives of the young ladies to look for such a well known male profession for which they have been banned for centuries. This religion of the Reborn seems to give an opportunity for climbing the social ladder and awakens the desire for material goods and spiritual prosperity. Many questions are at stake with the female pastoral vocation. How to interpret the ease with which one becomes a pastor (how shall we figure out) the fact that it is very easy to become a pastor in the Democratic Republic of Congo ? How to define the current female role of pastors or bishops ? How to understand the permanent tension between the female vocation, the social stereotypes and the linked body alienation ? Although, they must have leadership roles that have always been the privilege of the male clerics ? Facing the current challenges of a changing society, how do they combine faith, femininity, leadership and professional skills ? What are the roles of pastors and bishops when they belong to the female sex ? Does the hieratic function change in this case ? What are the new dimensions of the religious profession practice ? Are they more concerned with social or family issues ? Do they refer to personal intimacy or to a new dimension of the sacred ? This PhD is trying to answer all these questions. It shows moreover new faces of the religious profession practice through the coming out of female pastors and bishops. It provides new indications regarding the religious changes that have taken place in recent years in Sub- Saharan Africa in general and in DR Congo in particular.

The chief subject of this dissertation is a description of the reflections on the poetry of 19th and 20th century, in connection with questions of national identity, national self-confidence, tradition and openness to European space. I deal with the question, how these topics are (often unconsciously) reflected in the prosodic debates of certain periods (especially during the Czech National Revival or at the time of the formation of independent Czechoslovakia) and how influence the views on how the Czech verse looks or should look, for what purposes poetry is to serve or what threatens the national literature and language. I also follow the changes in the relation of the theory of verse to the poetry itself and compare the concept of the verse and its basic categories in Czech and international theory. This work is composed of four isolated parts, relatively independent of each other. These are partial probes on selected topics from the history of Czech and foreign literature and its reflection. The first chapter focuses on the syllabotonic reform of the Czech verse and on the motivation, which led to its acceptance or rejection. I investigated the reasons, which led some authors to the partial violation of rules and some authors to attempts to establish quantitative verse. The topic of Czech iamb...

The Kwelth Tahlkie Culture and Heritage Board (KTC&HB) of the Confederated Tribes of the Grand Ronde Community of Oregon (CTGR) have made it a priority to revitalize one of the languages which historically has been associated with being a Grand Ronde Indian-Chinook Jargon, referred to as činuk wawa 'Chinook talk' or simply činuk. The purpose of the present study was to observe the language planning process as executed by the KTC&HB. Initial guiding questions were: (i) What stages is the KTC&HB going through in the process of planning for činuk revitalization? (ii) How do these efforts compare with theory and actual practice in other settings? (iii) How will the KTC&HB achieve their goals, and how successful will they be? The researcher participated in the language planning process, functioning as a linguistic consultant. From January through May 1998, over 150 hours were spent on location in Grand Ronde, working primarily with the Tribe's language specialist to develop materials on činok. The language planning efforts have resulted in the production of a variety of language materials, which are, at this point, still in draft form. They include an orthography-developed to increase readability and learnability of the language, a grammar—including both syntactic and phonological descriptions, and a dictionary—based on a wide variety of sources on činuk. Participant observation reveals that there is support for the language planning efforts in GR at a number of levels: the Tribal Council, the KTC&HB, and the činuk lu?lu,, a group often to fifteen tribal members committed to learning the language. This group will assist the language specialist in future language planning decisions. The success of the early stages of language planning in this case can be attributed, at least in part, to the Native locus of control, which has been established. Clearly defined and articulated relationships with outside linguists will also contribute to the success of this case. The cinok lu?lu is off to a good start, as well, with highly motivated community members striving to learn the language quickly.

This thesis is a contribution to a hitherto neglected area of research: The African Pentecostal Churches, that do not belong to those called African Indigenous Churches (AICs). It is a case study from the perspective of southern Burundi, the periphery of the ancient kingdom. The Pentecostal Movement in Burundi was born in the encounter between Swedish Pentecostal missionaries and the population in the southern part of the country. This study highlights what happened in that encounter. The thesis consists of six parts. The first is a survey of the Pentecostal Movement in Sweden. The diachronic structure of parts two to five focuses on the development within the Burundian Pentecostal Churches and their relationship to the Burundian society 1935-1960. In the sixth part the diachronic approach is augmented by structural analyses, showing how aspects in the Pentecostal Movement developed. The Pentecostal missionaries accepted in part the traditional world view, the belief in a spiritual world and non-rational explanations to misfortunes in life. They encouraged the Burundians to do spiritual experiences, and especially the baptism in the Holy Ghost. The Burundian evangelists and church elders played a decisive role. It was their task to reformulate the Pentecostal message in Kirundi, which was not spoken by the missionaries. They moulded the message into a Burundian Pentecostal message, at the same time respecting the teaching of the early missionaries. They succeeded in doing that so well that the Pentecostal Movement became a popular movement, in certain places the dominating Christian denomination, in spite of the parallel work done by the Catholic Church, encouraged and supported by the Belgian state. This thesis builds on material taken mainly from unpublished sources from archives in Burundi, Sweden, Rome, Great Britain and Denmark. These are supplemented by interviews, most of them made by the author.

This thesis explores the contributive role of architecture to the prosperity of a place. The research addresses the challenges and opportunities that rural regions face today by analyzing the general factors of marginalized rural communities through the lens of a specific community in mainland Portugal. A new approach for maintaining an authentic character, and a “sense of place” is presented which defends rural space as a genuinely experiential realm. The thesis proposes the design of a modern day treatment and research centre in the rural town of Manteigas, situated on one of the largest glacier valleys in Europe in the heart of the Serra da Estrela mountain range. Once alive with all the quaint characteristics that typify an idyllic rural identity, this town now faces a steep population decrease. Situated in the centre of the Zêzere glacial valley overlooking the town, the design accepts and interprets the natural geology of the site, harnessing the therapeutic thermal waters that continue to flow from the glacier line of the valley. The new centre represents not just a place for leisure and relaxation, but also an investigative laboratory for modern day natural healing therapies. The town of Manteigas is situated within three very distinct landscapes: a fertile landscape, a socio-cultural landscape, and a landscape of health and wellness. The design intervention responds to all these conditions and is dependent on each in its operation. This thesis is a proposal for a sustainable cycle of local and regional rejuvenation that will not be easily broken. The design proposal aims to build an infrastructure that will revive the identity of the community as a place of study and implementation of natural healing. The proposed design will also act as a catalyst to fuel future development and stimulate the local and regional economies.

Philip Doddridge (1702-51) was pastor of the Independent congregation meeting at Castle Hill, Northampton, and tutor of the Northampton academy from 1729 to his death in 1751. He is regarded as a leader of moderate Dissent during that period and the heir, theologically and pastorally, of Richard Baxter. He has been seen as forming a bridge between the more rational Dissenters, on the one hand, and the more conservative and orthodox wing of Dissent on the other. His thought has not, however, been the subject of a detailed analysis in the context of his time. This thesis sets out to conduct such an analysis in order to examine more closely his position within early eighteenth-century Dissent. Doddridge’s philosophical and theological views are considered in chapters two to five. Chapter two assesses the extent of his indebtedness to the philosophy of John Locke, examining also the views of Isaac Watts and showing how Doddridge and Watts modified Locke’s thought in some areas in order to accommodate Christian beliefs. In chapter three, Doddridge’s views on natural theology, natural law and reason are considered and the influence on him of Samuel Clarke, in particular, is examined. Turning to theology, chapter four looks at the use in early eighteenth-century Dissent of terms such as ‘Baxterian’ and ‘moderate Calvinist’ and then considers Doddridge’s doctrinal positions on a range of subjects which are generally considered to represent Baxterian theology. Chapter five examines Doddridge’s views on the key interconnected areas of confessional subscription, scripture and the doctrine of the Trinity. Practical subjects are then considered in chapters six to eight. Doddridge’s views on Christian piety are examined in chapter six. Chapter seven considers ways in which Doddridge sought to communicate, examining the audiences whom he aimed to reach, the ways in which he attempted to reach them and the content of what he wanted to say. The eighth chapter looks at the subject of identity and argues that Doddridge is to be viewed, not so much as a bridge between different wings of Dissent, but as a leader amongst moderate Calvinists. In conclusion, this thesis argues that Philip Doddridge sought to expound a Calvinist theology in the context of the philosophical and theological debates of his day and to promote an ordered Dissent focused on central evangelical truths and united around the language of scripture.

This dissertation examines “race” politics in Vancouver during the interwar period as one origin of human rights activism. Race-based rights activism is a fundamental element of the modern human rights movement and human rights consciousness in Canada. The rhetoric of race-based rights was problematic from its inception because activists asserted equality rights based on an assumption of racial difference – a paradox that persists in human rights rhetoric today. While the late interwar period marks the origin of modern rights rhetoric, it also reveals a parallel turning point in the history of “race.” The racial categories of “Oriental” and “Indian” originated as discursive tools of colonial oppression. But during the interwar period, these categories were being redefined by activists to connote a political identity, to advocate for rights and privileges within the Canadian nation. While many scholars interpret the driving force behind the Canadian “rights revolution” as a response to the work of civil libertarians and the events of the Second World War, I argue that changing interpretations of rights were also a result of activism from within racialized communities. Interwar Vancouver was a central site for Canadian “race” politics. This type of political activism manifested in response to a range of different events, including a persistent “White Canada” movement; the Indian Arts and Crafts revival; conflict over the sale of the Kitsilano Reservation; the 1936 Golden Jubilee celebrations; sustained anti-Oriental legislation; and a police campaign to “clean up” Chinatown. At the same time, economists and intellectuals in Vancouver were beginning to recognize the importance of international relations with Pacific Rim countries to both the provincial and national economies. When “whiteness” was articulated by businessmen and politicians in City Hall, it was most often used as a means of defending local privileges. In contrast, the “Indian” and “Oriental” identities that were constructed by activists in this period were influenced by transnational notions of human rights and equality. The racial identities that were formed in this local context had an enduring influence on the national debates and strategies concerning rights that followed.

This thesis argues for the deep implication of William Wordsworth’s writings over the period 1794 to 1814 in contemporary discourses of the Gothic. My investigation pivots upon the analogy offered in the preface to The Excursion (1814) between the incomplete epic poem The Recluse and a ‘gothic Church’, and aims, through a reconstruction of its literary and historical contexts, to establish the interpretative value of this figure in reading Wordsworth. I begin with a survey of previous critical approaches to, and a new close reading of, Wordsworth’s Gothic figure for his œuvre. I then trace the history of Gothic as a term in British public discourse since the English Revolution, showing how its contested status in the Revolution controversy of the 1790s inflects such texts as the preface to Lyrical Ballads (1800), the ‘Liberty’ sonnets of Poems, in Two Volumes (1807), and the Preamble to The Prelude. I then move to a series of detailed historical readings of Wordsworth’s key Gothic texts, starting with Salisbury Plain (1794). Recovering the network of associations that made Salisbury Plain legible to Wordsworth in 1793-4 as a map of British history, I show how the poem first subverts and then restores the English Gothic narrative of ‘Celtic night’ giving way to ‘present grandeur’. I then turn to Wordsworth’s Burkean prose tract on the Napoleonic Wars in Spain, The Convention of Cintra (1809), reading it in the context of the Gothic imagery of the conflict, and then arguing on this basis that it forms a vital part of the ‘gothic Church’ of The Recluse. Building upon this reading, I then argue that The Excursion’s advocacy of Andrew Bell’s ‘Madras’ system of ‘tuition by the scholars themselves’ shows Wordsworth’s progressive Gothic politics in action. In concluding, I turn to reconsider, in the light of the preceding chapters, in what sense Wordsworth can be called a Gothic poet.