The popularity of vampire novels has come and gone over the years. And the romantic novels seem more popular than ever before. The male vampire have taken the stereotyperole as a sexual object. But what is it that makes the male characters desirable? The vampire genre was developed from defining female vampires as sexual freeand liberal but with a punishment awaiting them. Now the male side has been given thisrole, but without the punishment. Instead it gets involved with human females andpromises them true love forever and ever. This disquisition takes a closer look on thepopular male vampires: Eric Northman from Charlaine Harris Sookie Stackhouse Novelsand Edward Cullen from Stephenie Meyer’s Twilight Series. Both novels display various sexual norms, two males with different masculinities.In Twilight Series society advocates sexual restraint and intercourse for reproductionpurposes only. While Sookie Stackhouse Novels projects a sexual liberal society wherehomosexuals and heterosexuals are equal in existence and where intercourse is forpleasure and everyone’s private right. By using character analysis and critical discourse analysis regarding to thedisplayed state of the society in the novels, the purpose of this disquisition is to analysehow Eric Northman's and Edward Cullen's masculinity and sexuality are shaped.

In this article, I argue that the vampires in Charlaine Harris’ Sookie Stackhouse novels illustrate clearly the posthuman self in its connection beyond itself to other vampires, humans, and non-humans. Learning to co-exist becomes problematic in Harris’ series, where we encounter a “new” representation of vampire. These vampires have come out of the coffin, and their revelation allows us to explore how they can be viewed in connection to the human world and how their transcendence can be seen as a move toward posthumanism, as its particular blend of body and community help demonstrate what the self expanded could be. As a species that differs from us “typical” humans and yet must co-exist with us and other non-humans, the posthuman provides a theoretical framework for how we can approach this new representation as a disembodied non-unitary subject. Through their transcendence from the world of the living to the life of the undead, these vampires let us see humanity as a distinct moment in evolution that is a continuous process, not a resolution. There are six areas where we see these common characteristics between posthumanism and Harris’ vampires. The first is the vampire being represented as an other. Like the posthuman, Harris’ vampires are juxtaposed against the human population and because vampires are marked as other this creates tension where they must co-exist with humans and yet still be examined from an anthropocentric perspective. Another way the posthuman allows us to interpret this fear of vampires is from the position of the de-centered human. Because humans prior to the “great revelation” in Harris’ fictional world, believed themselves to be what defined humanism versus their non-human others; they must shift in where they are located on the species podium due to vampires and that creates a fear. Another correlation is that of immortality; which is what vampires inherit when they become a member of the undead, but for the posthuman it is encoding and dematerialization that allows us to transcend these mortal bodies. This notion of disembodiment demonstrates the body being a rhetorical strategy to create an effect, such as manipulation. Since the body for the posthuman is seen as materiality and therefore they are not embedded to only exist within it, the vampire likewise is able to exploit the body in order to accomplish its purpose. Next for the posthuman, transcendence is the way they not only become immortal, but also how they move from identifying as individuals to identifying as part of a larger community. For the vampires in the Stackhouse series, their consciousness lies in their information and not in their material bodies, thus they are able to situate themselves within the larger network with other vampires, humans, and non-humans. And lastly the connection through the exchange of blood, which for the vampire is a literal connection, but for the posthuman is instead an ideal network which removes individuality.

This study presents an insider’s view concerning the significant influence of American fundamentalism at Prairie Bible Institute (Three Hills, Alberta, Canada) during the tenure of the school’s co-founder and primary leader, Leslie Earl Maxwell. During much of the period covering 1922-1980, PBI rivaled well-known American schools such as Moody Bible Institute, the Bible Institute of Los Angeles (BIOLA) and Columbia Bible College in Columbia, South Carolina, in size. These schools were also highly efficient in producing hundreds of missionaries and Christian workers to serve the fundamentalist cause in North America and around the world. As a belated response to Dr. John Stackhouse, Jr.’s portrayal of PBI in his 1993 book, Canadian Evangelicalism in the Twentieth Century: An Introduction to Its Character, this thesis offers clarification and modification to Stackhouse’s work regarding how PBI during the Maxwell era should be viewed by students of church history. It is argued here that the ubiquitous influence of the United States of America on Canadian life is clearly visible in the nature of the Christian fundamentalism that prevailed at PBI under Maxwell’s leadership. The work thereby lends a certain amount of credibility to the suggestions made by some scholars that PBI during Maxwell’s career might legitimately be considered an outpost of American fundamentalism. Employing primarily a quantitative assessment of the evidence in combination with personal anecdotes and a few basic statistics, the thesis reveals that Maxwell’s personality and rhetoric were consistently more militant than Stackhouse allows. PBI’s affinity for many of the distinctives of American fundamentalist theology and culture are also documented. Such an approach serves the additional purpose of enabling the writer to call into question the utility of considering militancy the defining characteristic of twentieth-century evangelicalism when considered from a post-9/11 perspective. It also enables a challenge of Stackhouse’s assumption that what he identifies as “sectish” Canadian evangelicalism is ultimately as substantially different from American fundamentalism as the Canadian scholar infers. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

This study presents an insider’s view concerning the significant influence of American fundamentalism at Prairie Bible Institute (Three Hills, Alberta, Canada) during the tenure of the school’s co-founder and primary leader, Leslie Earl Maxwell. During much of the period covering 1922-1980, PBI rivaled well-known American schools such as Moody Bible Institute, the Bible Institute of Los Angeles (BIOLA) and Columbia Bible College in Columbia, South Carolina, in size. These schools were also highly efficient in producing hundreds of missionaries and Christian workers to serve the fundamentalist cause in North America and around the world. As a belated response to Dr. John Stackhouse, Jr.’s portrayal of PBI in his 1993 book, Canadian Evangelicalism in the Twentieth Century: An Introduction to Its Character, this thesis offers clarification and modification to Stackhouse’s work regarding how PBI during the Maxwell era should be viewed by students of church history. It is argued here that the ubiquitous influence of the United States of America on Canadian life is clearly visible in the nature of the Christian fundamentalism that prevailed at PBI under Maxwell’s leadership. The work thereby lends a certain amount of credibility to the suggestions made by some scholars that PBI during Maxwell’s career might legitimately be considered an outpost of American fundamentalism. Employing primarily a quantitative assessment of the evidence in combination with personal anecdotes and a few basic statistics, the thesis reveals that Maxwell’s personality and rhetoric were consistently more militant than Stackhouse allows. PBI’s affinity for many of the distinctives of American fundamentalist theology and culture are also documented. Such an approach serves the additional purpose of enabling the writer to call into question the utility of considering militancy the defining characteristic of twentieth-century evangelicalism when considered from a post-9/11 perspective. It also enables a challenge of Stackhouse’s assumption that what he identifies as “sectish” Canadian evangelicalism is ultimately as substantially different from American fundamentalism as the Canadian scholar infers. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)