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Dissertations / Theses on the topic 'American Gods'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

Hirvonen, Irene. "Gods Gone Wild : En queerteoretisk undersökning av Neil Gaimans American Gods." Thesis, Uppsala universitet, Avdelningen för litteratursociologi, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-189789.

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2

Amaral, Tiago Kern do. "Intertextuality in Neil Gaiman's American Gods." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2016. http://hdl.handle.net/10183/143658.

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A presente dissertação consiste em um estudo do romance Deuses americanos de Neil Gaiman levando em consideração suas conexões a outros textos bem como inserções de diversos textos provenientes de outros trabalhos na prosa do romance. A proposta de leitura do texto de Gaiman segundo este trabalho utiliza os conceitos de intertextualidade e arquétipos de forma a analisar a relação entre a trama de Deuses americanos às várias utilizações de textos cuja escrita “original” não é atribuída ao autor do livro inseridos (ou referenciados) na prosa do romance. Embora o objeto de estudo seja comumente visto como um livro difícil de ser categorizado dentre de um certo gênero, a proposta desta dissertação é demonstrar que o movimento e o fluxo contínuo de discursos (textos) e estilos na prosa do romance remonta a uma visão de um estrangeiro sobre os Estados Unidos e como o país foi criado: ou seja, que ele é não somente um ponto geográfico de confluência de muitos povos, mas também de muitas crenças e culturas que, de um modo ou outro, trouxeram os seus deuses consigo. A análise do uso de intertextos, intratextos e arquétipos no romance está estruturada em três capítulos centrais: o primeiro contextualiza os mitos que aparecem no romance e discute a questão de gênero literário do livro, além do conceito de América no texto de Gaiman. O segundo capítulo examina o uso de mitos por Gaiman em relação a outros trabalhos, tanto os manuscritos antigos de crenças pagãs quanto instâncias mais modernas de mito e alegoria, além de estudar as conexões entre Deuses americanos e outros textos escritos por Gaiman de acordo com o conceito de intratextualidade proposto por Affonso de Sant’Anna. Por fim, o terceiro capítulo se concentra no uso pontual de intertextos no romance, organizando-os entre alusões literárias, referências à cultura pop, além de estudar o conflito entre a era digital e o antigo reinado da fé religiosa, sem deixar de investigar o uso de arquétipos e apropriação na prosa do romance. O trabalho, assim, tem como objetivo verificar a alegação de que a qualidade intertextual do romance é essencial tendo em vista sua trama e cenário, bem como a afirmação de que ele redefine o conceito da América do final dos anos 90 como um espaço multicultural, dinâmico e mítico.
This thesis consists of a study of Neil Gaiman’s American Gods in the light of its connections to other texts as well as the punctual insertions of various texts from other works in the novel’s prose. The proposed reading of Gaiman’s text employs the concepts of intertextuality and archetypes in order to further analyze the relation of the plot of American Gods to the various uses of texts - that were not originally written by the book’s author – which are inserted (or alluded to) in the novel’s prose. Although the object of study is generally seen as a book that is hard to brand within a certain genre, this thesis’ approach to the novel demonstrates that movement and the continuous flow of speeches (texts) and styles in the novel’s prose comprises an outsider’s view of America and how the country came into existence – that is, that it is the geographical conflux not only of many peoples, but also of many beliefs and cultures, which in some way or other brought their gods with them. This examination of the use of intertexts, intratexts and archetypes in the novel is structured in three main chapters: The first chapter contextualizes the myths that appear in the novel and discusses the issues of genre and the concept of America in Gaiman’s text. The second chapter analyzes Gaiman’s use of myths in relation to other works – the original manuscripts of ancient beliefs as well as modern instances of myth and allegory – along with the connections between American Gods and Gaiman’s other works according to Affonso de Sant’Anna’s concept of intratextuality. Finally, the third chapter focuses on the punctual uses of intertexts in the novel, breaking them down into literary allusions, references to pop culture and the conflict between the digital era and the age of religious faith, and the use of archetypes and appropriation in the novel’s prose. At the end of the work, I aim to assert my belief that the intertextual nature of the novel is essential to its plot and setting, and re-defines the concept of late-90’s/early 2000’s America as a multicultural, dynamic mythical space.

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3

Aguirre-Sacasa, Roberto. "Food of the Gods." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26715.

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The thesis is a short novel, Food of the Gods, followed by a critical afterward and bibliography.
In Food, four graduate students, all to varying degrees perverse, come together in a cabalistic union. Bored and desperate, they begin to transgress a series of taboos, eventually performing communal acts of aggression, murder, and even cannibalism. Frank West, one of the students, is the novel's narrator and questionable moral center. It is through his confession that the four's "monstrous deeds" are filtered through.
Thematically, Food examines the potential for evil in individuals, as well as the group dynamics which encourage such acts of violence to erupt.
The required critical afterward looks at cannibalism as a literary trope in Food and Joseph Conrad's Heart of Darkness, discussing how the athropophagous act can be read as a symbolic one, simultaneously creating and destroying boundaries between various dichotomies (such as eater/eaten or self/other) related to notions of identity.

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4

Hill, Mark. "Neil Gaiman's American Gods: An Outsider's Critique of American Culture." ScholarWorks@UNO, 2005. http://scholarworks.uno.edu/td/282.

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In 2001, Neil Gaiman published American Gods, a novel of American life and mythology. As a British author living in the United States, Gaiman has a powerful vantage point from which to critique American culture, landscape, and ideology. Rich with re-invented deities, legends, mythic creatures, and folk heroes cast in a decidedly American mold, American Gods examines the American character, evaluating the myths and beliefs of the culture from the vantage point of an outsider. By examining the character's allegiance to particular cultural legacies (Wednesday as the American con artist, Shadow as the cowboy), I intend to assess this outsider's understanding of what it means to be an American.

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5

Harris, Christopher S. "Gods, God, & Soul Food: Young Black Spirituality in Rap Music." Scholarly Repository, 2010. http://scholarlyrepository.miami.edu/oa_dissertations/448.

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Contrary to popular belief, discussions of morality, spiritual sensibilities, and religion are major themes in the lyrics of rap music. The current study provides an exploratory content analysis of rap lyrics in an effort to better understand the ways in which rap artists and audiences thought and think about their spirituality. Results indicate that there existed a fervent and nuanced discourse around spirituality and its various forms during the rise of rap music between the mid 1990s and early millennium.

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6

Dixon, Sean. "Folklore and Mythology in Neil Gaiman's American Gods." Thesis, University of Oregon, 2017. http://hdl.handle.net/1794/22735.

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This thesis provides a critical analysis of the use of folklore and mythology that exists in Neil Gaiman's award-winning novel, American Gods. I focus on the ways in which American Gods is situated within an intertextual corpus of mythological and mythopoeic writing. In particular, this study analyses Gaiman’s writing by drawing upon Mircea Eliade’s ideas about mythology and Northrop Frye’s archetypal criticism to discuss the emergence of secular myth through fantasy fiction.

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7

Thompson, Christopher P. "Discreet Feminism: Neil Gaiman’s Subversion of the Patriarchal Society in American Gods." ScholarWorks@UNO, 2015. http://scholarworks.uno.edu/td/2026.

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Neil Gaiman’s use of a hyper-masculine American culture in American Gods sheds light upon the multiple issues surrounding a misogynistic society in which women are treated as sexual objects and punished for their independence as sexual beings. Gaiman’s efforts at highlighting these issues are discreet and hidden under layers of patriarchal expectations, but through the use of his protagonist, Shadow, Gaiman is able to provide an alternative to the society he represents. While he successfully illustrates this more “ideal” society, his endeavors fall short and are almost imperceptible throughout his novel. Gaiman’s work in American Gods, while lacking in its overall presence, brings attention to the issues within a hyper-masculine society and it is through this unique, feminist approach that Gaiman is able to present his strong argument for change.

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8

Stepanek, Ellyn. "POP-CULTURE ARTIFACTS: VICE, VIRTUE AND VALUES IN AMERICAN GODS." Cleveland State University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=csu1209741511.

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9

Norman, Lisanne. ""I Worship Black Gods": Formation of an African American Lucumi Religious Subjectivity." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17467218.

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In 1959, Christopher Oliana and Walter “Serge” King took a historic journey to pre-revolutionary Cuba that would change the religious trajectory of numerous African Americans, particularly in New York City. They became the first African American initiates into the Afro-Cuban Lucumi orisha tradition opening the way for generations of African Americans who would comprehensively transform their way of life. This dissertation examines the inter-diasporic exchanges between African Americans and their Cuban teachers to highlight issues of African diasporic dissonance and differing notions of “blackness” and “African.” I argue that these African Americans create a particular African American Lucumi religious subjectivity within the geographical space of an urban cosmopolitan city as they carve out space and place in the midst of religious intolerance and hostility. The intimate study of these devotees’ lives contributes new understandings about the challenges of religious diversity within contemporary urban settings. These African Americans cultivated a new religious subjectivity formed through dialogical mediation with spiritual entities made present through material religious technologies, such as divination, spiritual masses, and possession. Through the lens of lived religion, I examine the experiences of African American Lucumi devotees to better understand how their everyday lives reflect the mediation between a private religious life, defined and structured by spiritual entities, and their public lives in the contemporary sociocultural, economic and political context of urban American society. Based on more than 8 years of intense participant observation and semi-structured interviews and discussions, I analyze how religious subjectivities and religious bodies are cultivated as these African Americans leave their mark on this religious tradition, their geographical surroundings, and African American religious history.
African and African American Studies

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10

Stephens, Liz. "The Days Are Gods: A Life in Place." Ohio University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1353956511.

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11

Marchaza, Lauren Marie. "Selling Authenticity: The Role of Zuni Knifewings and Rainbow Gods in Tourism of the American Southwest." Ohio University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1180626964.

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Marchaza, Lauren M. "Selling authenticity the role of Zuni Knifewings and Rainbow gods in tourism of the American Southwest /." Ohio : Ohio University, 2007. http://www.ohiolink.edu/etd/view.cgi?ohiou1180626964.

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13

Nicholson, Michelle A. "“To be men, not destroyers”: Developing Dabrowskian Personalities in Ezra Pound’s The Cantos and Neil Gaiman’s American Gods." ScholarWorks@UNO, 2019. https://scholarworks.uno.edu/td/2628.

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Kazimierz Dabrowski’s psychological theory of positive disintegration is a lesser known theory of personality development that offers an alternative critical perspective of literature. It provides a framework for the characterization of postmodern protagonists who move beyond heroic indoctrination to construct their own self-organized, autonomous identities. Ezra Pound’s The Cantos captures the speaker-poet’s extensive process of inner conflict, providing a unique opportunity to track the progress of the hero’s transformation into a personality, or a man. American Gods is a more fully realized portrayal of a character who undergoes the complete paradigmatic collapse of positive disintegration and deliberate self-derived self-revision in a more distilled linear fashion. Importantly, using a Dabrowskian lens to re-examine contemporary literature that has evolved to portray how the experience of psychopathology leads to metaphorical death—which may have any combination of negative or positive outcomes—has not only socio-cultural significance but important personal implications as well.

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14

Marin, Hebe Tocci [UNESP]. "A sacralização da ciência em Deuses Americanos, de Neil Gaiman." Universidade Estadual Paulista (UNESP), 2016. http://hdl.handle.net/11449/141511.

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Submitted by HEBE TOCCI MARIN null (hebe.marin@gmail.com) on 2016-07-15T15:27:03Z No. of bitstreams: 1 Dissertação de mestrado - Hebe Marin.pdf: 1054901 bytes, checksum: 5558d9e101da5b60fb322957ee0bd909 (MD5)
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
Abordar a ciência e as mudanças científico-tecnológicas na literatura é uma prática que acompanha a humanidade e sua evolução desde o princípio. Dessa prática surge a Ficção Científica (FC), um dos muitos ramos da rica literatura gótica. Na nossa sociedade, que faz uso constante e cada vez maior da tecnologia e seus gadgets, porém, muitas das mudanças imaginadas pelos autores de FC, sendo elas fantásticas ou verossímeis, já foram alcançadas e, desta maneira, o gênero foi compelido a buscar novos temas e abordagens. À beira de uma revolução na FC, o autor inglês Neil Gaiman cria em sua obra Deuses Americanos (2001) um novo tipo de ciência: uma ciência sacralizada, “deusificada”. No romance, deuses de culturas e religiões antigas devem conviver com e sobreviver a novos deuses emergentes – os deuses da mídia, dos carros e dos computadores, entre outros. As duas gerações de deuses disputam a fé da humanidade, o que os alimenta, e nesse processo, muitos desses deuses evoluem, involuem ou até mesmo morrem. A FC criada por Neil Gaiman retorna ao mito para explicar o desconhecido e torna-se então uma espécie de FC “reversa”. Este trabalho propõe um debate sobre essa nova face da FC, com base nas teorias de Fred Botting, Mircea Elíade, Robert Adams e Sigmund Freud, entre outros.
Approaching science and technoscientific changes in literature has been done by humanity since the beginning and has evolved alongside with history. From this practice derives Science Fiction (SF), one of the many branches of gothic literature. In our society, which makes constant and increasing use of technology and gadgets, however, many changes imagined by SF authors, either fantastic or verisimilar, have already been reached and so the literary genre was compelled to search for new themes and approaches. On the brink of a revolution in SF, British author Neil Gaiman creates in his masterpiece, American Gods (2001), a new type of science: a sacralized and “godfied” science. In the novel, gods from different cultures and ancient religions must live with and survive to new emergent gods – gods of the media, of cars and computers, among others. Both generations of gods fight over what feeds them – the faith of mankind – and during this process, many of these gods evolve, devolve or even perish. The SF created by Neil Gaiman returns to the myth as an explanation to the unknown and becomes then a kind of “reverse” SF. This work proposes a debate on this new face of SF, based on the theories of Fred Botting, Mircea Elíade, Robert Adams and Sigmund Freud, among others.

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15

Keiler-Bradshaw, Ahmon J. "Voices of the Earth: A Phenomenological Study of Women in the Nation of Gods and Earths." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/aas_theses/2.

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Historically, Black women have often been excluded from the discussion on leadership. This thesis argues that the leadership roles of the women in the Nation of Gods and Earths are consis-tent with the concepts of both Africana womanism and Black women’s leadership. However, through an analysis of Earth’s oral testimonies, this research concludes that though racism is the most pervading obstacle faced by Black people, The Nation of Gods and Earths must address and reevaluate the sexism that exists within its doctrine and practice. By doing so, the group can be-gin to recognize Black women’s leadership and utilize it more effectively. The Nation should collectively transform its gender inequality, in a way that does not compromise its culture, as a means of successfully sustaining and strengthening itself and the communities of which it serves.

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16

Borer, Michael I. "Godless Americans: non-theism as an alternative American religion." Thesis, Boston University, 2001. https://hdl.handle.net/2144/36771.

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Thesis (M.A.)--Boston University
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
What can a study of non-theism tell us about the transformation of religious life in America? Non-theism, as an alternative religion, challenges the traditional theological and theoretical boundaries traditionally drawn between the sacred and the profane, religion and science, God and humanity. The advent of American non-theism, characterized by a worldview that does not rely on God, gods, or supernaturalism to answer humanity's "ultimate concerns," does not indicate a shift from belief to unbelief, nor religion to non-religion, but rather a shift from one form of religion to another. Once we recognize that non-theism denotes a change in the form of religion, rather than a decline in religiosity, we can forego the secularization thesis and focus instead on a crucial shift from unquestioned belief to critical inquiry. This change in religious life is not only indicative of non-theism; it is a key characteristic of the post-traditional American religious landscape.
2031-01-01

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17

Dann, Anissa T. "The Beat Goes On." Wittenberg University Honors Theses / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=wuhonors152933282873922.

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18

Jenkins, Sarah E. "Facing God : contemporary American devotional poetry /." Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2392.pdf.

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19

Thompson, Lynda Ann. "Cultural Determinism in "Their Eyes Were Watching God"." W&M ScholarWorks, 1994. https://scholarworks.wm.edu/etd/1539625890.

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20

Bembridge, Steven. ""I could almost believe in God" : the evolution of American theology in American literary naturalism." Thesis, University of East Anglia, 2017. https://ueaeprints.uea.ac.uk/63545/.

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This dissertation is about the prevalence of religious themes in American literary naturalism, which emerged in the late nineteenth century. The centrality of themes such as the indifference of nature and the struggle for survival are common to naturalism, owing to its close association with post-Enlightenment and post-Darwinian advances in science and philosophy. From a contemporary perspective, where science and religion often appear as oppositional explanations for life and its development, it becomes all too easy to assume that those authors associated with naturalism represented religion in limited ways, or with a spirit of antagonism. However, I demonstrate that religion occupies a central position in naturalism. I argue that the religious themes of Frank Norris, Stephen Crane, Jack London, Upton Sinclair, and Sinclair Lewis are reflections of nineteenth and early twentieth-century theological and cultural histories that saw American Protestantism adjusting to a post-Darwinian and post-Enlightenment context through a process of liberalisation. Whilst I do not set out to form an overarching theory of religion in naturalism, I do argue that the naturalists consistently explore the veracity of the Bible, the humanity of Christ, the eschatological promise of life after death, the socio-economic and socio-political implications of Christ’s teaching, and the concept of original sin. In conclusion, I note that both the Great Depression and post-9/11 America saw a return to naturalism as a mode of representation. I therefore also explore how twentieth- and twenty-first century naturalists continued to incorporate into their works the religious themes explored in the works of the earlier generation of naturalists. The naturalists were, and perhaps continue to be, scientists, philosophers, and non-conventional theologians. Religion and naturalism coexist in a complex relationship that ebbs and flows between orthodoxy and liberalism, but never do they deny the right for the other to exist.

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21

Jain, Judith. "Louise Goss: The Professional Contributions of an Eminent American Piano Pedagogue." University of Cincinnati / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1342716172.

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Richardson, Kari S. "A World of Goods: The Printer's Economy in Eighteenth-Century Virginia." W&M ScholarWorks, 2000. https://scholarworks.wm.edu/etd/1539626241.

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Tosaka, Yuji. "Hollywood goes to Tokyo American cultural expansion and imperial Japan, 1918-1941 /." Connect to this title online, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1060967792.

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Thesis (Ph. D.)--Ohio State University, 2003.
Document formatted into pages; contains ix, 416 p. Includes bibliographical references (p. 394-416). Abstract available online via OhioLINK's ETD Center; full text release delayed at author's request until 2006 Aug. 15.

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Coats, Heather, Janice D. Crist, Ann Berger, Esther Sternberg, and Anne G. Rosenfeld. "African American Elders’ Serious Illness Experiences: Narratives of "God Did," "God Will," and "Life Is Better"." SAGE PUBLICATIONS INC, 2017. http://hdl.handle.net/10150/623518.

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The foundation of culturally sensitive patient-centered palliative care is formed from one's social, spiritual, psychological, and physical experiences of serious illness. The purpose of this study was to describe categories and patterns of psychological, social, and spiritual healing from the perspectives of aging seriously ill African American (AA) elders. Using narrative analysis methodology, 13 open-ended interviews were collected. Three main patterns were prior experiences, I changed, and across past, present experiences and future expectations. Themes were categorized within each pattern: been through it . . . made me strong, I thought about . . . others, went down little hills . . . got me down, I grew stronger, changed priorities, do things I never would have done, quit doing, God did and will take care of me, close-knit relationships, and life is better. Faith in God helped the aging seriously ill AA elders overcome things, whether their current illness or other life difficulties.

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Burns-Watson, Roger. "Co-Starring God: Religion, Film, and World War II." University of Cincinnati / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1273520794.

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Wilkes, Kristin. "God and the Novel: Religion and Secularization in Antebellum American Fiction." Thesis, University of Oregon, 2015. http://hdl.handle.net/1794/18713.

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My dissertation argues that the study of antebellum American religious novels is hindered by the secularization narrative, the widely held conviction that modernity entails the decline of religion. Because this narrative has been refuted by the growing field of secularization theory and because the novel is associated with modernity, the novel form must be reexamined. Specifically, I challenge the common definition of the novel as a secular form. By investigating novels by Lydia Maria Child, Susan Warner, Harriet Beecher Stowe, and Hannah Bond, I show that religion and the novel form are not opposed. In fact, scholars' unexamined and unacknowledged definitions of religion and secularity cause imprecision. For example, the Marxist definition of religion as ideology causes misrepresentations of novels with evangelical purposes, such as Warner's The Wide, Wide World and Bond's The Bondwoman's Narrative. Both novels feature protagonists who submit--one to patriarchy and the other to slavery--a stance that appears masochistic to feminist scholars and critics of slave narratives, respectively. However, attending to the biblical allusions, divine interventions, and theological arguments that saturate these texts places them in another framework altogether and reveals that they are commenting not on one's relationship with other humans but with God. Likewise, unexamined definitions of the secular are problematic because critics often conflate two definitions: the etymological sense of "earthly" and the modern sense of "anti-religious." This slippage underlies the view that religious literature of the nineteenth century became less religious, when it simply became more grounded in daily life. Therefore, to label as "secular" an author like Stowe, who promoted an earthly, lived Christianity, is only accurate if one means "mundane." Finally, my dissertation demonstrates that literary criticism itself relies on the secularization narrative, perceiving itself as modern and progressive. This reliance obscures the role literature has played in constructing this narrative. For example, colonial novels like Hobomok and The Scarlet Letter rewrite American religious history to exclude Calvinism. Noting how our investment in secularity has delimited interpretive possibilities, this project opens the way for increased clarity in the study of religion in literature.

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Hannah, Kathleen. "He was a Glance from God: Mythic Analogues for Tea Cake Woods in Zora Neale Hurston's Their Eyes Were Watching God." TopSCHOLAR®, 1992. https://digitalcommons.wku.edu/theses/2420.

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The use of myth in Zora Neale Hurston's Their Eyes Were Watching God has been touched on by a few critics, but the wealth of Hurston's knowledge of different cultures offers readers a number of stories and tales from which to draw possible analogues to her characters. In fact, readers can trace Greek, Roman, Norse, Babylonian, Egyptian, African and African-American mythic elements in her character Tea Cake Woods. Hurston uses these analogues to enrich the characterization and to posit her theories of love and happiness in the modern age.

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McInroy, Robert William. "Cormac McCarthy and the cities of God, man and the plain." Thesis, University of Hull, 2013. http://hydra.hull.ac.uk/resources/hull:16091.

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Cormac McCarthy seeks to understand human community, the bonds of love which mark humanity, and the impact when those bonds are broken. Throughout his career, however, his work has increasingly focused on a quest for some spiritual core to existence, unfolding against a backdrop of modernity in crisis. These preoccupations can be read in the context of St Augustine’s City of Man and the search for passage into the City of God: there is the dualistic nature of man, with his ability to love and his capacity for destructiveness, driven by the promise of salvation beyond the material realm. I examine what appears to be a sustained sense of hostility in McCarthy’s fiction to modernity. I use the philosophy of Eric Voegelin to demonstrate that McCarthy’s fiction synthesises elements of what Voegelin describes as modern gnosticism, a sense that modern humanity has usurped God and seeks to establish an immanent heaven-on-earth. These preoccupations begin to dominate McCarthy’s writing and, in his continual search for passage to the City of God, he begins to lose those notions of community which informed his earlier work. McCarthy’s understanding of human community is acute and challenging. Suttree is a search for love, meaning and redemption in a hostile world. However, when his preoccupation with spiritual understanding is at its fullest, notably in Blood Meridian and the Border Trilogy, it runs the risk of overwhelming the narrative. There is, in the relentless malignancy of judge Holden or the failed prophets of the Trilogy, a tendency towards didacticism which ultimately compromises the fiction. Therefore, despite the consensus among most McCarthy scholars that Blood Meridian is his masterpiece, I argue that it is flawed. Moreover, it marks a development in his writing which means that, in subsequent fiction, he fails to reach the heights achieved in Suttree.

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Ngo, Chinh. "A Fire Stronger than God: Myth-making and the Novella Form in Denis Johnson's Train Dreams." ScholarWorks@UNO, 2015. http://scholarworks.uno.edu/td/1982.

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Using concepts of cognitive evolutionary theory, the author explores how narrative storytelling manifests itself in Denis Johnson's novella Train Dreams. The novella form is also discussed, focusing on its manipulation of linear time, its naturalization of supernatural elements, and its deconstruction of dichotomous relationships. Utilizing the novella's distinct structural and thematic elements, Johnson's text shows the myth of American expansionism and industrial progress and that of Kootenai holism in collision, resulting in a narrative renegotiation that seeks to affirm coexistence and complexity.

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Eskrigde, Larry. "God's forever family : the Jesus People movement in America, 1966-1977." Thesis, University of Stirling, 2005. http://hdl.handle.net/1893/1842.

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The Jesus People movement arose in the United States in the late 1960s and early 1970s. Achieving its initial strength in California, this unique combination of the hippie counterculture and evangelical Christianity eventually spread to many parts of the country and briefly attracted a great deal of contemporary media and scholarly attention. Fading from the cultural spotlight rather quickly and eventually disappearing in the late 1970s, little attention was paid to the Jesus People in subsequent decades as both scholars of American religion and culture tended to either overlook the movement, or dismiss it entirely. This project argues that a closer re-examination of the entirety of the Jesus People phenomena--and not just its transitory period of 'California-heavy' media popularity--reveals that it was one of the most significant national religious movements of the postwar period. The Jesus People impacted both great numbers of young people in the counterculture as well as many young evangelical church youth who adopted the Jesus People persona and made it their own. Just as the lives of a significant number of 'Baby Boomers' were shaped by the counterculture, so the Jesus People movement was another of the major formative forces among American youth who came of age in the late 1960s and 1970s. Moreover, its influence remained significant within the American evangelical subculture in the decades that followed. Not only did burgeoning new groups such as the Calvary Chapel and Vineyard movements originate in the movement, but the Jesus People paved the way for the huge 'Contemporary Christian Music industry' and signalled a new relaxed relationship between evangelicalism and youth culture. Upon reexamination, it is clear that the Jesus People movement played an important role in the resurgence of American evangelicalism in the late twentieth and early twentyfirst centuries.

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Weeks, James H. "Getting the Goods, Ruling a Province, Keeping the Peace: Restoration-Era Merchant-Planter Elites in Maryland, 1661-1679." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1386772556.

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Mirakian, Laura. "A biblical response to individualism in America." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Perryman, Barbara Ann. "Self-care and the African-American woman." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Bursiek, Chris. "Factors influencing aftermarket parts sales in China: the case of an American manufacturer." Thesis, Kansas State University, 2013. http://hdl.handle.net/2097/35224.

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Master of Agribusiness
Department of Agricultural Economics
Vincent R. Amanor-Boadu
The China agricultural equipment market represents 48% of the equipment demand in South East Asia, and 16.5% of the global equipment demand in 2005. With John Deere’s market leadership position in the global agricultural equipment business, in order to maintain that leadership, China will have be part of their plans. John Deere started doing business in China in 1976 and has grown to four agricultural machinery factories in the country. Service parts sales make up an important part of the agricultural equipment business, both in revenue and profit. Margins on service parts sales can be as much as eight times that of new complete good sales. Within China, the John Deere dealer organization in the past has focused primary on selling complete goods, missing out on service parts sales. Successful equipment dealerships outside of China maintain a balance between complete good sales, service parts sales, and service labor sales. The objective of this research was to determine those factors that appear to impact the amount of service parts a John Deere dealership in China sells. Data was collected for three years and regression modeling used to determine what impact variables had on service parts sales and net service parts sales. The outcome of the research found that there are key attributes of John Deere dealerships along with geographical regions that John Deere can focus on in China to improve their service parts sales.

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Monahan, Laurie Jean. "The new frontier goes to Venice : Robert Rauschenberg and the XXXII Venice biennale." Thesis, University of British Columbia, 1985. http://hdl.handle.net/2429/25472.

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The XXXII Venice Biennale, held in 1964, presented an important moment in the history of American art, for it was the first time that an American painter was awarded the major prize at the prestigious international show. The fact that Robert Rauschenberg captured the most coveted award of the Biennale, the Grand Prize for painting, had major repercussions for the art scene in the United States and the international art community. For the Americans, the prize was "proof" that American art had finally come into its own, that through its struggle for recognition over the European avant-garde, it had finally reached its well-deserved place as leader of the pack. For the Europeans, especially the French, the award represented the "last frontier" of American expansionism--for it seemed that the economic and military dominance of the United States finally had been supplemented by cultural dominance. It seems pertinent to this study to examine the French response in particular, since they had traditionally dominated Biennale prizes. By analyzing the French reviews and responses to the prize, and situating these in a broader political context, I will discuss how the U.S. was perceived as the new cultural leader, despite the vehement objections to the culture of the New Frontier, which seemed to be only Coke bottles, stuffed eagles and carelessly dripped paint. Given the vehement objections engendered by the Rauschenberg victory, it seems somewhat curious that the United States would choose Rauschenberg as a representative of American culture. In order to discover how the pop imagery in the work was linked to the image : of U.S. culture promoted by the U.S. Information Agency (the government agency responsible for the show), it is necessary to analyze the cultural and intellectual debates of the early 1960s. Rejecting earlier notions that high art should remain separate from mass culture, a prominent group of intellectuals argued for a "new sensibility" in art which would embrace popular culture, thereby elevating it. This positive notion of a single, all-embracing culture corresponds to a more general optimism among many intellectuals; their rallying cry was the "end of ideology," which disdained radical critique in favor of the promise of Kennedy's "progressivism" and the welfare state. These intellectuals argued that while the system was not perfect, any major problems could be averted by simply "fine-tuning" the existing state; in the meantime, the promise of Kennedy's New Frontier required a more affirmative than critical stance. The elements shared between these discourses on culture and society at this time were of seminal importance to the critical understanding of Rauschenberg's work, particularly as it was presented at the Biennale.
Arts, Faculty of
Art History, Visual Art and Theory, Department of
Graduate

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Steinbring, Patricia A. "Is God dozing?, theodicy in the context of the African-American experience." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ52750.pdf.

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Rosov, Wendy Jill. "Practicing the presence of God : spiritual formation in an American rabbinical school /." Ann Arbor : UMI, 2001. http://wwwlib.umi.com/dissertations/preview/3028162.

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Harper, Matthew James Zacharias Brundage W. Fitzhugh. "Living in God's time African-American faith and politics in post-emancipation North Carolina /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2009. http://dc.lib.unc.edu/u?/etd,2235.

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Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2009.
Title from electronic title page (viewed Jun. 26, 2009). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of History." Discipline: History; Department/School: History.

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Minser, Jason. "American social structural positions and God images how do race, gender and socioeconomic status affect our images of God? /." Cincinnati, Ohio : University of Cincinnati, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=ucin1061296437.

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MINSER, JASON. "AMERICAN SOCIAL STRUCTURAL POSITIONS AND GOD IMAGES: HOW DO RACE, GENDER AND SOCIOECONOMIC STATUS AFFECT OUR IMAGES OF GOD?" University of Cincinnati / OhioLINK, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1061296437.

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41

Young, Kelcei. "And the Stereotype Award Goes to...: A Comparative Analysis of Directors using African American Stereotypes in Film." Thesis, University of North Texas, 2019. https://digital.library.unt.edu/ark:/67531/metadc1609173/.

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This study examines African American stereotypes in film. I studied six directors, Kathryn Bigelow, Spike Lee, the Russo Brothers, Ryan Coogler, Tate Taylor, and Dee Rees; and six films Detroit, BlacKkKlansman, Captain America: The Winter Soldier, The Help, and Mudbound. Using the framework of critical race theory and auteur theory, I compared the common themes between the films and directors. The main purpose of my study is to see if White or Black directors predominantly used African American stereotypes. I found that both races of directors rely on stereotypes for different purposes. With Black directors, the stereotype was explained further through character development, while the White directors used the stereotype at face value with no further explanation.

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Hunter, Phyllis Whitman. "Ship of wealth: Massachusetts merchants, foreign goods, and the transformation of Anglo-America, 1670-1760." W&M ScholarWorks, 1996. https://scholarworks.wm.edu/etd/1539623879.

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This study examines capitalism and cultural change in early New England. The research focuses on leading merchants in Boston and Salem, Massachusetts from the last third of the seventeenth century to 1760. During this period, merchants, royal officials, and professionals formed a prominent influential elite that refashioned the town landscape and social structure of colonial ports. Merchants adopted a new Anglo-American worldview that gradually supplanted Puritan spiritual and providential understanding of the world and, instead, emphasized visible, material characteristics as the source of value in science, commerce, and consumption. The resultant "world of goods," created a social marketplace where identity, shaped by owning and displaying high-style goods and genteel manners, could be purchased by anyone with money. Incorporating both exotic imports and foreign merchants, the new culture fostered capitalism and helped to dispel earlier conflicts over sectarian beliefs and ethnic origins that had plagued Boston and Salem. Thus, this study argues that it was consumption and a worldview that placed value in the material not Puritan asceticism, as sociologist Max Weber and his supporters insist, that initiated the spirit of modern capitalism.

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Siengsukon, Thira. "Equipping Lao Southern Baptist pastors and leaders to determine the God-given vision for their churches and implement a strategy plan based upon that vision." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p054-0244.

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Kuligin, Victor. "The judgment of God and the rise of 'inclusivism' in contemporary American evangelicalism /." Thesis, Link to the online version, 2008. http://hdl.handle.net/10019/789.

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Anderson, Barbara. "God is "stretchin" out in me faith development in the African American child /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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46

Felix, Robert. "Finding God and gospel in the foundations of native American myths and beliefs." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Quinn, Zarah Victoria. "Escaping through the Past, Haunted by the Future: Confronting America through Child of God and the Underground Railroad." W&M ScholarWorks, 2017. https://scholarworks.wm.edu/etd/1516639664.

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My Master’s Thesis is comprised of two essays that review two contemporary American texts. Through genres of the gothic and historical fiction, these texts confront America’s violence of the past and present. The first essay, “Desiring and Dispossessing: Whiteness in Cormac McCarthy’s Child of God,” investigates the novel’s reliance on a gothic genre as an affective strategy to confront whiteness’ specter of self-destruction. The second essay, “Escaping Through The Underground Railroad,” reconsiders the movement of escape and theorizes the action as a miraculous but forever-incomplete movement toward alternative ways of being--a theorization that could be useful for the present day. Both essays approach fiction as a way to encounter and reconcile the histories and structures of violence of America.

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Hawley, Cody Ryan. "The Uses of Community in Modern American Rhetoric." Scholar Commons, 2018. https://scholarcommons.usf.edu/etd/7680.

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This study examines the functions of the term “community” in American social and political rhetoric. I contend that community serves as a god-term, or expression of value and order, which rhetors use to motivate actions, endorse values, include/exclude persons, and compensate for modern losses. Informed by the philosophy of Kenneth Burke, I explore the general features of “rhetorics of community,” including community’s ambiguity and status as an automatic good, the relationship between community and modernity, the myth of communal loss, and the uses of community as a site of political unity and contest. I analyze the writings of John Humphrey Noyes, Jane Addams, and the Southern Agrarians as paradigm cases of utopian, progressive, and traditionalist rhetorics respectively, and I discuss how community is constructed in order to navigate the tension between self and society, correct for the failures of modern individualism, and propose competing visions of the social order.

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Thomas, Amber Robin. ""God has a plan for your life" : Personalized Life Providence (PLP) in postwar American evangelicalism." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/33208.

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Based largely upon popular periodicals, archival materials, conference addresses, and mass-market books, this thesis combines intellectual and cultural history to explore how the meaning behind the evangelical commonplace, "God has a plan for your life," changed in post-World War II America, ultimately exchanging an ethos of self-denial for self-fulfillment by the early 1980s. The term "Personalized Life Providence" (PLP) is proposed for the integration of three Reformation-rooted ideas-vocation, providence, and discernment-into the discussion of finding God's plan for one's life. Chapter one sketches the Anglo- American development of these concepts from the Puritan era to the early twentieth century, as they intersected with Common Sense philosophy, "Higher Life" teaching, the student-missionary movement, and inter-war fundamentalism. Chapter two begins the analysis of PLP's dissemination throughout Chicago-centered evangelical student-parachurch organizations in the 1940s. InterVarsity Christian Fellowship and Youth for Christ conflated PLP with personal holiness and, after the war, a resurgent American foreign-missionary movement, as displayed particularly in the texts of IVCF's Urbana conferences. Chapter three focuses on Henrietta Mears, Christian Education Director of First Presbyterian Church in Hollywood, California. Mears's Sunday-School publications and college ministry reveal PLP's embrace of irenic neo-evangelicalism in the 1950s, coupled with a revised discernment process. Chapter four identifies the emergence of the "gospel of God's plan" from Mears's protégés, specifically Campus Crusade for Christ founder Bill Bright, Presbyterian minister Richard Halverson, and evangelist Billy Graham. Epitomized by the phrase, "God loves you and has a wonderful plan for your life," the first of Bright's Four Spiritual Laws, this gospel resonated with the religious revival, anti-Communist rhetoric, and psychological emphasis on self-actualization pervading American culture from 1947 to 1965. Chapter five argues that anti-Western sentiments in the1960s eroded PLP's evocation of missionary sacrifice in neo-evangelical circles. YFC encouraged teenagers to pursue culturally influential professions rather than traditional evangelism, while IVCF promulgated inconsistent teaching on discerning a foreign-missionary call in revolutionary times. Chapter six explores PLP's relationship to the widespread cultural shift toward self-fulfillment in the 1970s, as reflected both in evolving teaching on women's roles, career choice, and missionary service, and in PLP books styled after mass-market, self-help literature.

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Oligney, Kjersten. "'What God Hath Joined' : Theology and Marriage in Nineteeth-Centuary America." Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.508587.

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