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1
Koscheski, Jonathan J. "Drunk on new wine : Dionysian transformation and nascent Christianity." Honors in the Major Thesis, University of Central Florida, 2008. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1100.
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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.Bachelors
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Fox, Tatiana Eileen. "The Cult of Antinous and the Response of the Greek East to Hadrian's Creation of a God." Ohio University Art and Sciences Honors Theses / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ouashonors1399414457.
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Chouery, Viviane. "Le culte de Dionysos en Syrie romaine du Ier au IVeme siècle après J. -C." Paris 4, 1997. http://www.theses.fr/1997PA040122.
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Le culte de Dionysos a été introduit en Syrie dès la conquête d’Alexandre le Grand (333 avant J. -C. ), et sa large diffusion dans la région à l'époque hellénistique, était due à ses successeurs, les ptolémées et les séleucides. L'image du dieu conquérant et civilisateur a favorisé la survie de son culte à l'époque romaine, où il a connu un succès sans précèdent. Aux deux premiers siècles après J. -C. , Dionysos a été adoré en Syrie, et particulièrement à Palmyre, comme dieu des morts. Pendant près de quatre siècles, les syriens ont illustré les épisodes du cycle dionysiaque sur divers monuments: monnaies, mosaïques, reliefs, sarcophages et même sur les reliefs architecturaux des édifices publics et religieux, avec des schèmes iconographiques gréco-romains, et parfois locaux. Le grand nombre des représentations bacchiques recensées dans notre corpus montre la popularité de ces thèmes, l'importante place qu'a occupée Dionysos dans le panthéon syrien entre le Ier et le IVème siècle ap. J. -C. , et la survivance de son culte jusqu'à la fin du paganisme. La popularité de Dionysos en Syrie romaine s'explique aussi par le phénomène du syncrétisme religieux qui a eu lieu aux deux premiers siècles après J. -C. , et qui a favorisé son assimilation avec un nombre de dieux indigènes, dieux de la végétation et du renouveau, qui meurent et qui renaissent périodiquement. Dieu mystique, dieu de la vigne et du vin, dispensateur de joie et des plaisirs, dieu du banquet, du théâtre et des spectacles, Bacchus a suscité chez les syriens une grande ferveur religieuse. Enfin, nombreuses sont les sources littéraires qui attestent du culte de Dionysos dans les traditions des villes de la Syrie romaineThe cult of Dionysus was introduced in Syria as early as the conquest of Alexander the Great (333 B. C. ), and its large diffusion in the region at Hellenistic period, has been favored by his successors, the Ptolemes and the Seleucids. The imagery of Dionysus, as civilisator god, favored the survey of the dionysiac cult during the roman period, when it knows a great success. During the two first centuries b. C. , Dionysus has been adored in Syria, and specially in Palmyra, as god of dead persons. Over almost four centuries, the Syrians illustrated the episods of the dionysiac cycle on different monuments: coins, mosaics, reliefs, sarcophagus, and on the architectural reliefs of the public and religious buildings, while following the Greco-Roman, or local schemes. The numerous Bacchic representations grouped in our catalogue, explain the popularity of these themes, the important place that Dionysus occuped in the Syrian pantheon between the first and the fourth centuries a. D. , as well as the survival of his cult until the end of paganism. We can also explain the popularity of Dionysus in roman Syria, through the religious syncretic phenomenon's, which favored, during the two first centuries a. D. , the assimilation of Dionysus with some Syrians gods: gods of vegetation and the revival of the nature, who die and born again periodically. Mystic god, god of vine and wine, god of gladness and pleasure, god of banquet, theatre and spectacles, Bacchus has provoked the devotion of Syrian people's. Finally, numerous are the historic documents which attest the cult of Dionysus in the traditions of roman Syria cities
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Le, Guen Brigitte. "Les associations de technites dionysiaques à l'époque hellénistique /." Nancy : Paris : Association pour la diffusion de la recherche sur l'Antiquité ; diff. de Boccard, 2001. http://catalogue.bnf.fr/ark:/12148/cb37716738t.
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Cuynat, Pascale. "Bacchus et l'imagerie dionysiaque en Gaule du Ier au IVe siècle de notre ère." Paris 4, 1992. http://www.theses.fr/1991PA040196.
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A partir d'un recensement de 1149 représentations dionysiaques, on a mis en évidence la faible place que tenait Bacchus dans le panthéon gallo-romain entre le premier et le quatrième siècle de notre ère. Cette imagerie est introduite en Gaule dès la conquête de la provincia, au premier siècle avant notre ère. Sa large diffusion dans les provinces gauloises a été favorisée par les échanges économiques et sociaux assures par Rome et par les commerçants italiens, en particulier par les negotiatores vinarii. Pendant près de quatre siècles les gallo-romains reproduisent les épisodes du cycle dionysiaque par l'intermédiaire des techniques artisanales les plus variées, en restant fidèles aux schèmes iconographiques gréco-romains. La popularité de ces thèmes au deuxième siècle et leur survivance, s'expliquent par les liens indissociables qui s'étaient établis entre l'image de Bacchus - dieu du vin - et la prospérité des activités vinicoles en Gaule. Bien que présent dans la vie domestique, culturelle, politique, religieuse et funéraire des gallo-romains, Bacchus n'a pas suscité chez eux une grande ferveur religieuse. Seuls quelques hommes d'origine grecque, orientale ou bien danubienne ont eu foi en liber pater. Il apparait à travers cette étude, que les figurations bachiques avaient aux yeux des gallo-romains, un caractère plus prophylactique que spirituel ou mystiqueAfter having recorded 1149 dionysiac representations, the insignificant role played by Bacchus in the gallo-roman pantheon between the first and the fourth centuries a. D. Was inferred. This imagery was introduced in Gaul as early as the conquest of the provincia during the first century b. -c. Its large diffusion in the Gallic provinces has been favoured by the economic and social exchanges settled by Rome and the Italian tradesmen, especially the negotiatores vinarii. Over almost four centuries, the gallo-romans used to illustrate the episodes of the dionysiac cycle through miscellaneous artisanal techniques while following the graeco-roman schemes. The indissociable links that had been connected between the image of Bacchus, the god of wine, and the prosperity of the gaulish wine-explain the prosperity of these themes in the second century, as well as their survival. Though attested in the domestic, cultural, political and funeral life of the gallo-romans, Bacchus has not arisen a great devotion. Only a few people of Greek, oriental or danubian origin did worship liber pater. This study reveals that the bachic representations had for the gallo-romans a more prophylactic than spiritual or mystical character
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Hilmy, H. "Dionysus in The Cantos of Ezra Pound." Thesis, University of Essex, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.279169.
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Konik, Adrian. "Apollo, Dionysus, dialectical reason and critical cinema." Thesis, University of Port Elizabeth, 2003. http://hdl.handle.net/10948/295.
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The contemporary era is dominated by an Apollonian visual language, i.e. the visual language of mainstream cinema and the mass media, and this study concerns the role that critical cinema, as Dionysian subverter, plays under such conditions. I argue that critical cinema should not be viewed as something completely ‘new’ but rather as a new, or at least the latest, manifestation of an older subversive ‘Dionysian’ voice that has made its presence felt since the dawn of the hegemony of an Apollonian disposition in Homeric epic. (I maintain that the history of western culture can be understood in terms of the persistent tension between Apollonian and Dionysian dispositions, and I use the distinction Derrida makes in Différance, between restricted and general economies, to distinguish between them, respectively.) I begin by considering the Dionysian echoes within Homer’s Iliad and then consider the way in which they became a ‘roar’ in the tragedies of Aeschylus. After Aeschylus a predominantly Apollonian voice asserted itself once again (to various degrees) through the work of Sophocles and Euripides. This was in keeping with the trend towards a more (Apollonian) restricted economy that is reflected in the writings of Homer’s literary successors, and which reached a crucial stage in Plato’s valorisation of ‘dialectics’, or what I term ‘dialecticis m’, which saw the birth of ‘dialectical language’. Through Plato dialecticism, or dialectical language, became instantiated as the ‘language’ of western philosophy and this predisposed western culture to develop along predominantly Apollonian lines. This continued from Plato, through the Middle Ages, until in the 17th century this Apollonian trend became manifest in the concept of the stable, integral, autonomous and self -transparent Cartesian ego, which is inextricably linked to dialectical language that promises certainty of ‘truth’ and maintains the possibility of representing the world in its entirety (as a system). In the contemporary ‘age of a world picture’, the hegemonic (Apollonian) visual language of mainstream cinema and the mass media propagates and perpetuates the belief in the possibility of representing the world in its entirety through the image, and insofar as it caters to audiences’ needs for stability and certainty (of ‘truth’) through providing such ‘complete’ representations, shapes their subjectivity along the lines of the Cartesian ego. According to Baudrillard, in contemporary society and culture the hyperreal realm of visual language has become far more significant for individuals than their immediate, empirical experiences, and that, as a result, they are far less predisposed to discussion and reflection and far more prone to passive ‘watching’. Also, Adorno maintains that it is impossible to have a form of critical cinema because of the way in which features inherent to cinema predispose it towards being an ideological apparatus. However, if both Baudrillard and Adorno are correct then the future appears increasingly bleak as it involves nothing other than the continuation and propagation of the hegemony of the visual language of mainstream cinema and the mass media, with no possibility for critical resistance. I argue instead that critical cinema is possible because the move towards a more restricted economy, motivated by an Apollonian disposition, did not develop from Homer to the contemporary era without meeting Dionysian resistance. I trace the presence of a subversive Dionysian voice through Homer’s Iliad, through Aeschylus’ Prometheus Bound, and through Plato’s Dialogues, where it echoes in the sentiments of some of Plato’s interlocutors, such as Callicles. In addition, I maintain that a ‘Dionysian’ voice resonates through both Nietzsche’s and Heidegger’s respective criticisms of ‘dialectical language’ and the ‘validity’ of the Cartesian ego. I argue that critical cinema, particularly Aronofsky’s postmodern critical cinema, parallels their similar epistemological and ontological perspectives in the way in which it engages with the (Apollonian) visual language of mainstream cinema and the mass media, and thereby, potentially, facilitates a more porous and protean subjectivity.
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Gill, David. "Greek cult tables /." New York ; London : Garland, 1991. http://catalogue.bnf.fr/ark:/12148/cb35698373x.
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Lada, Ismene. "Initiating Dionysus : ritual and theatre in Aristophanes' Frogs." Thesis, University of Cambridge, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.357777.
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Huard, Warren. "Hero cult in Pausanias." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=110538.
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The explicit and implicit definitional criteria of cult heroes as described by Pausanias are examined in an attempt to understand heroes in the terms of ancient Greek religion. The distinctions between gods, heroes, and other mortals are examined. Particular attention is paid to the rituals indicated by the verbs enagizein and thyein with a view towards understanding their role in hero cult. It is found that the sacrifice made to heroes distinguishes the one who sacrifices to them from the one who sacrifices to gods and that hero cult plays an important role in the religious life of the polis through its rituals of purification.Les critères définitionnels des héros de culte, aussi bien implicites qu'explicites, tels qu'ils sont décrits par Pausanias, sont examinés dans une tentative de comprendre les héros du point de vue religieux de la Grèce antique. Les distinctions entre les dieux, les héros, et les autres mortels sont examinés. En particulier, nous nous concentrons sur les verbes enagizein et thyein, indicateurs de rituels, pour mieux comprendre leur rôle dans le culte des héros. Nous trouvons que le sacrifice aux héros distingue ceux qui les font de ceux qui sacrifient aux dieux. À part cela, nous trouvons aussi que le culte des héros est très important dans la vie religieuse de la polis à travers les rituels de purification.
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Currie, Bruno. "Hero cult and Pindar." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340126.
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Rohdenburg, Rebecca. "Hero cult in Euripides." [Gainesville, Fla.] : University of Florida, 2009. http://purl.fcla.edu/fcla/etd/UFE0024686.
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Panda, Shishir Kumar. "Nāga cult in Orissa /." Delhi : B.R. publ, 1986. http://catalogue.bnf.fr/ark:/12148/cb36991513k.
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Léger, Ruth Marie. "Artemis and her cult." Thesis, University of Birmingham, 2015. http://etheses.bham.ac.uk//id/eprint/6257/.
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This thesis provides a first attempt to bring together archaeological and literary sources from two main Artemis sanctuaries in the hope of contributing to building a clearer picture of her cult. First Artemis’ character is described as that of a mother of the gods, a goddess of wilderness, animals and hunt; a goddess of birth, infants and children (and young animals); as well as a goddess of youths and marriage:rites of passage. These descriptions are followed by a section that provides an up-to-date account of the archaeological record of the sanctuaries of Artemis Orthia at Sparta and Artemis Ephesia at Ephesus. For comparison with those the site of Athena Alea at Tegea is brought in. These three accounts are a full study of the architectural development and the range of artefacts in different materials. In the analysis, the different characters of Artemis are further explored by looking at the aspects of her cult through the archaeology relating to the cult and the rites of passage taking place at the sites. These rites of passage are reconstructed by using the literary accounts. The conclusion is a description of Artemis and her cult based on the character of this distinctive goddess through archaeological and literary evidence.
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Joseph, Vinita. "Cult : a composite novel." Thesis, University of Kent, 2014. https://kar.kent.ac.uk/47604/.
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Cult (redacted) The first component of the thesis is a composite novel called Cult which falls into two parts with seven narratives in each. Part 1 tracks the protagonist, Ellen, from her first involvement with the cult through to her eventually leaving it. Although fiction, the first half of the book answers the kinds of questions the author is asked when people discover that she was once a sannyasin (a follower of the guru Bhagwan Shree Rajneesh). While the experiences of meditation, group therapy and communal living are all faithfully rendered within the stories, the need for strong characters, narrative drive and a lightness of touch takes precedence. Part 2 picks up Ellen’s story some twenty or so years later and explores what becomes of her in middle age. It also looks at other groups in society, such as academia, the law and the internet dating community which each have their own jargon, hierarchies, rituals and rules but are not considered to be cults. The book examines the question raised in the Epigraph, ‘how do we be together when we feel so alone’ with a focus on relationships other than the familial and the romantic. Collisions, Chasms and Connections: a Performative Exploration of the Composite Novel Form The second part of the thesis is both a critical and creative response to three contemporary American books: Olive Kitteridge by Elizabeth Strout; A Visit from the Goon Squad by Jennifer Egan; and Legend of a Suicide by David Vann. The critical element comprises a close reading of the three books; a chronological reconstruction of their overarching storylines; and a consideration of what their authors have said about writing the books. It concludes that, in the composite novel, the simultaneous presentation of multiple views and storylines operate much like a 3D image to give the impression of depth to the characters and situations rendered. The creative element of the essay is a playful and personal response to the texts.
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Hallvig, Ylva. "The Bona Dea Cult." Thesis, Uppsala universitet, Antikens kultur och samhällsliv, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-296621.
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This essay concern the Bona Dea cult and women in the Roman Republic. By using ancient literary sources and inscriptions the different aspects of the cult is examined from a gender and an intersectional perspective. The essay covers the lives and rights of Roman women, their role in religion in general and how they participated in the Bona Dea cult specifically. The aim of the study is to understand the importance of the cult for women, freedmen and slaves, as well as analysing the paradox of letting women participate in rituals and customs otherwise forbidden to them.
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Black, Robert Morris. "Dionysus and eros : the shape of intimacy in theatrical conceiving /." Thesis, Connect to this title online; UW restricted, 2002. http://hdl.handle.net/1773/10225.
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Jensen, Erik Thomas. "Deconstructing Dionysus| Re-visioning Nietzsche's Writings as a Polytheistic Odyssey." Thesis, Pacifica Graduate Institute, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10936887.
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This hermeneutic study employs the theoretical lens of James Hillman’s archetypal psychology to re-imagine Friedrich Nietzsche’s writings as a polytheistic odyssey, that is to say, as a daring journey into the unknown, informed by an array of archetypal perspectives, each represented by a specific Greek god or goddess. Nietzsche, it is argued, anticipated archetypal psychology, most notably in his employment of the Greek gods, Apollo and especially Dionysus. This study builds on Nietzsche’s limited archetypal field, and considers other gods and goddesses essential to his thought and writing—deities that until now have remained largely unconscious factors. Two gods in particular, Hermes and Ares, are singled out and subjected to extensive analysis. The study specifically explores how these two gods contribute to the experience of reading Nietzsche and also help address the problem of personal alienation. The odyssey begins with Nietzsche’s notion of the death of god, understood psychologically as the loss of an ultimate source of meaning and values. This loss can lead to a profound sense of alienation; however, it also opens up the possibility of discovering new archetypal perspectives, and thereby new ways of meaningfully connecting to life. The study concludes that Hermes, as boundary-crosser and connection-maker, and Ares, in his capacity to fight through adversity and destroy outdated monotheistic structures, play essential roles in this process.
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au, LMcrae@westnet com, and Leanne Helen McRae. "Questions of Popular Cult(ure)." Murdoch University, 2003. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20040428.152619.
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Questions of Popular Cult(ure) works in the uncomfortable and unclear spaces of popular culture. This thesis demonstrates how cult cauterizes ambiguity and functions as a framing agent for unpopular politics in popular culture. In tracking the flows and hesitations in the postwar period through the rise of the New Right and identity politics, this thesis shows how cult contains moving and malleable meanings that maneuver through everyday life. It is a slippery and slight subject that denies coherent categorization in definitional frames.
This thesis negotiates this liminality by tracking broad social shifts in race, class and gender through textualised traces. The complicated concept of cult is activated within a series of case studies. These chapters are linked together to demonstrate the volatile variance of the cult category.
Section one contextualises the terrain of the intellectual work in this thesis. It paints broad brush-strokes of the postwar period, through an animated intersection of politics and popular culture. The first chapter defines the currency of cult in contemporary times. It is devoted to investigating the relationships between colonisation and popular culture. By pondering postcolonialism, this chapter prises open thirdspace to consider how writing and madness performs proximity in the pre and post-colonial world. The maddening of cargo cults by colonisers in Melanesia operates as a metonym for the regulation of marginal modalities of resistance. In popular culture, this trajectory of insane otherness has corroded, with the subversion of cult being appropriated by fan discourses, as worship has become accountable for the mainstream market.
Chapter two unpacks The X-Files as a text tracking the broad changes in politics through popular culture. This innovative text has moved from marginality into the mainstream, mapping meanings through the social landscape. Consciousness and reflexivity in the popular embeds this text in a cult framework, as it demonstrates the movement in meanings and the hegemonic hesitations of the dominant in colonising (and rewriting) the interests of the subordinate as their own.
Section two creates a dialogue between gendered politics and contemporary popular culture. The changes to the consciousness in masculinity and femininity are captured by Tank Girl, Tomb Raider, Henry Rollins and Spike (from Buffy: The Vampire Slayer). These texts perform the wavering popularity of feminism and the ascent of mens studies in intellectual inquiry. Tank Girl articulates unpopular feminist politics through the popular mode of film. The movement to more mainstream feminism is threaded through the third wave embraced by Tomb Raider that reinscribes the popular paradigms of femininity, via colonisation. The computer game discourse permits a pedagogy of power to punctuate Lara Crofts virtual surfaces and shimmer through the past into the present.
Tracking this historical movement, two chapters on masculinity brew the boom in mens studies questioning of manhood. Henry Rollins is a metonym for an excessive and visible masculinity, in an era where men have remained an unmarked centre of society. His place within peripheral punk performance settles his inversionary identity. Spike from Buffy: The Vampire Slayer demonstrates the contradictions in manhood by moving through the masculine hierarchy to deprioritise men in the public sphere. This is a mobile masculinity in a time where changeability has caused a crisis for men. Both these men embody a challenging and confrontational gender politics. Cult contains these characters within different spaces, at varying times and through contradictory politics.
Section three ponders the place and role of politics at its most persistent and relevant. It demonstrates the consequences for social justice in an era of New Right ideologies. The chapter on South Park mobilises Leftist concerns within an overtly Rightist context, and Trainspotting moves through youth politics and acceleration to articulate movement in resistive meanings.
These case studies contemplate the journey of popular culture in the postwar period by returning to the present and to the dominant culture. The colonisation of identity politics by the New Right makes the place of cultural studies as a pedagogic formation - powerfully important. Colonisation of geographical peripheries is brought home to England as the colonisation of the Celtic fringe is interpreted through writing and resistance.
This thesis tracks (and connects) two broad movements - the shifting of political formations and the commodification of popular culture. The disconnecting dialogue between these two streams opens the terrain for cult. In the hesitations that delay their connection, cult is activated to cauterize this disjuncture.
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McRae, Leanne Helen. "Questions of popular cult(ure)." McRae, Leanne Helen (2003) Questions of popular cult(ure). PhD thesis, Murdoch University, 2003. http://researchrepository.murdoch.edu.au/199/.
Full textAbstract:
Questions of Popular Cult(ure) works in the uncomfortable and unclear spaces of popular culture. This thesis demonstrates how cult cauterizes ambiguity and functions as a framing agent for unpopular politics in popular culture. In tracking the flows and hesitations in the postwar period through the rise of the New Right and identity politics, this thesis shows how cult contains moving and malleable meanings that maneuver through everyday life. It is a slippery and slight subject that denies coherent categorization in definitional frames.
This thesis negotiates this liminality by tracking broad social shifts in race, class and gender through textualised traces. The complicated concept of cult is activated within a series of case studies. These chapters are linked together to demonstrate the volatile variance of the cult category.
Section one contextualises the terrain of the intellectual work in this thesis. It paints broad brush-strokes of the postwar period, through an animated intersection of politics and popular culture. The first chapter defines the currency of cult in contemporary times. It is devoted to investigating the relationships between colonisation and popular culture. By pondering postcolonialism, this chapter prises open thirdspace to consider how writing and madness performs proximity in the pre and post-colonial world. The 'maddening' of cargo cults by colonisers in Melanesia operates as a metonym for the regulation of marginal modalities of resistance. In popular culture, this trajectory of insane otherness has corroded, with the subversion of cult being appropriated by fan discourses, as worship has become 'accountable' for the mainstream market.
Chapter two unpacks The X-Files as a text tracking the broad changes in politics through popular culture. This innovative text has moved from marginality into the mainstream, mapping meanings through the social landscape. Consciousness and reflexivity in the popular embeds this text in a cult framework, as it demonstrates the movement in meanings and the hegemonic hesitations of the dominant in colonising (and rewriting) the interests of the subordinate as their own.
Section two creates a dialogue between gendered politics and contemporary popular culture. The changes to the consciousness in masculinity and femininity are captured by Tank Girl, Tomb Raider, Henry Rollins and Spike (from Buffy: The Vampire Slayer). These texts perform the wavering popularity of feminism and the ascent of men's studies in intellectual inquiry. Tank Girl articulates unpopular feminist politics through the popular mode of film. The movement to more mainstream feminism is threaded through the third wave embraced by Tomb Raider that reinscribes the popular paradigms of femininity, via colonisation. The computer game discourse permits a pedagogy of power to punctuate Lara Croft's virtual surfaces and shimmer through the past into the present.
Tracking this historical movement, two chapters on masculinity brew the boom in men's studies' questioning of manhood. Henry Rollins is a metonym for an excessive and visible masculinity, in an era where men have remained an unmarked centre of society. His place within peripheral punk performance settles his inversionary identity. Spike from Buffy: The Vampire Slayer demonstrates the contradictions in manhood by moving through the masculine hierarchy to deprioritise men in the public sphere. This is a mobile masculinity in a time where changeability has caused a 'crisis' for men. Both these men embody a challenging and confrontational gender politics. Cult contains these characters within different spaces, at varying times and through contradictory politics.
Section three ponders the place and role of politics at its most persistent and relevant. It demonstrates the consequences for social justice in an era of New Right ideologies. The chapter on South Park mobilises Leftist concerns within an overtly Rightist context, and Trainspotting moves through youth politics and acceleration to articulate movement in resistive meanings.
These case studies contemplate the journey of popular culture in the postwar period by returning to the present and to the dominant culture. The colonisation of identity politics by the New Right makes the place of cultural studies - as a pedagogic formation - powerfully important. Colonisation of geographical peripheries is brought home to England as the colonisation of the Celtic fringe is interpreted through writing and resistance.
This thesis tracks (and connects) two broad movements - the shifting of political formations and the commodification of popular culture. The disconnecting dialogue between these two streams opens the terrain for cult. In the hesitations that delay their connection, cult is activated to cauterize this disjuncture.
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McRae, Leanne. "Questions of popular cult(ure) /." Access via Murdoch University Digital Thesis Project, 2002. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20040428.152619.
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Chan, Siu-po, and 陳小寳. "Guandi Cult in Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B38737814.
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Friesen, Constance A. "The raving body narratives, dancing ecstatically betwixt Nietzsche's Apollo and Dionysus." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/MQ65034.pdf.
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Currie, Bruno. "Pindar and the cult of heroes /." Oxford : Oxford university press, 2005. http://catalogue.bnf.fr/ark:/12148/cb40141980p.
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Amanze, James Nathaniel. "The Bimbi cult in southern Malawi." Thesis, SOAS, University of London, 1986. http://eprints.soas.ac.uk/29031/.
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The Bimbi cult in Southern Malawi is a territorial cult, one among a number of other regional belief systems among the Chewa of Southern Malawi. As a religious system the Bimbi cult has a distinctive unwritten theology, elaborate liturgical observances, an organized inherited priesthood and a charismatic leader - the Bimbi - from whom the cult's name derives. The thesis begins by examining the life and structural position of the Bimbi who is, in all aspects the most representative and living symbol of the cult as a moral force. It then looks into the question of the call to Bimbiship and the processes of succession events which are believed to be divine acts from beginning to end. This is evidenced by the fact that succession to Bimbiship cuts across the principles of matrilineage of succession to headmanship among the Chewa. The third chapter of the thesis discusses the religious, shrine and political organizations of the cult which give it its territorial nature and enhance both the legitimacy of the Bimbi and the impact of the cult in the region. The fourth, fifth and sixth chapters set forth to answer the questions, "what is the faith and prayer of the cult?" and "how do the followers understand God, the social and the natural orders in the universe?" To this purpose the thesis examines the rituals, prayers, symbolisms, beliefs and practices of those who adhere to the cult. The seventh chapter of the thesis probes into what is remembered of the earlier history of the cult and the role which the title holders of Bimbiship have played for the past hundred years. Finally an attempt has been made to examine the nature of the interaction between the cult on the one hand and Christianity and Islam on the other.
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Haase, Ingrid M. "Cult prostitution in the Hebrew Bible?" Thesis, University of Ottawa (Canada), 1990. http://hdl.handle.net/10393/5738.
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Pakkanen, Petra. "Interpreting early Hellenistic religion : a study based on the mystery cult of Demeter and the cult of Isis /." Helsinki : Suomen Ateenan-instituutin säâtiö, 1996. http://catalogue.bnf.fr/ark:/12148/cb376437376.
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Neuland, Dietmar. "Cult in Isaiah an examination of its critique, its modifications, and Yahweh's means to achieve an appropriate cult /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Callahan, Brahm. "Living off the dead : the relationship between emperor cult and the cult of the saints in late antiquity." Thesis, Boston College, 2008. http://hdl.handle.net/2345/965.
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Thesis advisor: Robin FlemingThe cult of the saints and emperor cult both fulfilled similar roles in their respective societies. On the surface they appear to be drastically different institutions. In reality emperor cult and saint cult were similar religious programs, which with careful examination appear to be related. The following work discusses the remarkable similarities between the cult of saints and emperor cult, including their personnel, temples, means of establishment and promotion, and even the role each cult played in the development of their societies. After careful examination of the above mentioned subjects, it is clear that the cult of the saints was largely based on emperor cult, and that despite the drastically different religious atmospheres that each cult was based in, they were similar in all but the most obvious wasy
Thesis (MA) — Boston College, 2008
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: History
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Morgan, Janett. "Domestic cult in the classical Greek house." Thesis, Cardiff University, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.432953.
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Wilson, Susan Elizabeth. "The cult of St John of Beverley." Thesis, University of Southampton, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.341592.
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Heger, Paul. "The development of incense cult in Israel." Berlin : W. de Gruyter, 1997. http://catalogue.bnf.fr/ark:/12148/cb37659342b.
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McCarthy, David Shamus. "The CIA & the cult of secrecy." W&M ScholarWorks, 2008. https://scholarworks.wm.edu/etd/1539623335.
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This dissertation re-conceptualizes the scandals that engulfed the intelligence community in the mid-1970s. The Central Intelligence Agency (CIA) confronted an unprecedented crisis during these years: the Pike hearings in the House of Representatives, the Church Committee in the Senate, and an executive branch commission led by then Vice President Nelson Rockefeller. Historians and political scientists have studied these events before, but I present a nuanced interpretation of the intelligence investigations by placing them in a broader political and cultural context. to fully understand the impact of the so-called "Year of Intelligence," I argue that scholars need to focus on what was happening outside of Congress. The CIA encountered a backlash from both ends of the political spectrum. I provide the first history of Counter-Spy, a left wing magazine founded in 1973 that called for the abolition of covert action. The magazine's editors directly challenged the "culture of secrecy" at the CIA by publishing the names of Agency operatives. at the same time, conservatives embarked on a very different confrontation with the Agency. Like Counter-Spy, they charged that the CIA was keeping secrets from the American people, but their concern was with Agency analysis of the Soviet Union, not covert action. I also examine Hollywood portrayals of the CIA in this tumultuous era; rather than simply responding to the Congressional investigations and the Rockefeller Commission, filmmakers actually anticipated the widespread concerns about the complex relationship between espionage and democracy. The events of the mid-1970s badly tarnished the CIA's image. In response to this rapid decline in popular support, the Agency developed an aggressive public relations campaign designed to restore confidence in government secrecy and covert operations. This dissertation contains the first systematic history of CIA public relations. The public relations staff has consistently portrayed the CIA as the most open intelligence agency in the world, heroically protecting national security while accepting the necessity of Congressional oversight. But despite these public statements, Agency officials worked to revitalize the "culture of secrecy." They have dramatically restricted the ability of former employees to write critically about CIA activities; they have successfully lobbied Congress for exemptions to the Freedom of Information Act (FOIA); and they have repeatedly broken promises to de-classify historical records. Agency officials have been obsessed with protecting their image, and this obsession has frequently undermined historical research. Robert M. Gates launched an openness initiative in February 1992, but the culture at the Agency was not fundamentally changed. In fact, George Tenet shut down the voluntary de-classification program at the CIA in 1998. A key conclusion of this study is that the "culture of secrecy" at the Agency remains firmly entrenched. Since the CIA cannot be reformed from within, I argue that outside intervention is required.
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Panou, Eirini. "Aspects of St Anna's cult in Byzantium." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/3026/.
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This thesis is the first scholarly attempt to examine the veneration that Mary’s parents – and her mother Anna in particular – enjoyed in Byzantium. The four pillars upon which this examination will be based are topography, texts, relics and iconography. The topography of Constantinople is examined in relation to that of Jerusalem in order to bring to the surface new ideas on the development of Constantinopolitan topography. I also look at the motives behind the construction of the first church dedicated to St Anna in Constantinople and its relation to the topography of the Holy Land. In terms of textual production, I show that until the eighth century Mary’s parents and their story recounted in the second-century apocryphal Protevangelion of James, were intentionally ‘ignored’ because of the non-canonical nature of the text. But from the eighth century onwards the situation dramatically changes with the emergence of Byzantine homilies and Ι will explore the reasons that triggered this change as well as the way Mary’s parents are presented in this genre. Finally, I discuss the problematic around Anna’s relics, her association with iconophilia, demonstration of Orthodoxy, healing and protection of childbirth. Last but not least, the examination of iconographical evidence will uncover the visual impact of Anna’s cult and will complete the study of her veneration in Byzantium.
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Grundy, Stephan Scott. "The cult of Odin : god of death?" Thesis, University of Cambridge, 1994. https://www.repository.cam.ac.uk/handle/1810/272994.
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Silva, Fabiola Alves da. "Revista Cult - leituras do presente (1997-2002)." Florianópolis, SC, 2006. http://repositorio.ufsc.br/xmlui/handle/123456789/89251.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Comunicação e Expressão. Programa de Pós-Graduação em LiteraturaMade available in DSpace on 2012-10-22T18:37:02Z (GMT). No. of bitstreams: 1 231357.pdf: 3026373 bytes, checksum: fc94bf1fd9736d097a426d2cf6561aa9 (MD5)
Centrando seu foco sobre a revista literária Cult, este trabalho pretende observar como esta publicação contemporânea trava um diálogo com o presente e, particularmente, como o mercado e a literatura se vêem envoltos nesse processo. Para realizar a tarefa, primeiro foram lidos e catalogados os primeiros 56 números da revista (veiculados entre julho de 1997 e março de 2002), cujas informações foram inseridas em um banco de dados informatizado que auxilia, através da obtenção de dados quantitativos e porcentagens, traçar um perfil da publicação. Tendo como base esses dados descritivos, a leitura dos textos desse corpus e o material teórico, partiu-se para uma reflexão mais analítica que foi dividida em três partes: a primeira indicando como os sentidos do nome "cult" determinam a própria configuração da revista, a segunda parte atentando para a convivência de opostos na Cult e a terceira parte constatando a invasão de um fenômeno moderno nas páginas da revista: a inflação da memória. A fragmentação da leitura em várias "leituras" permitiu visualizar por diferentes ângulos a constituição da revista e sua complexa relação com o presente.
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Mendelkow, Jacoba Lynne. "The Cult of True Motherhood: A Narrative." DigitalCommons@USU, 2009. https://digitalcommons.usu.edu/etd/383.
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This thesis consists of five chapters including a traditional introduction and four chapters, which investigate cultural interpretations of motherhood within the genre of memoir and personal essay. In the introduction, I discuss my research as it relates to the larger collection and detail how this work is different from other works within the "mother memoir" genre. Chapters II thru V, then, are all essays which begin to explore the major themes of cultural motherhood: ambivalence, loss, legitimacy, morality, and sin. These chapters, especially chapter II, identify and detail the traits of true motherhood as patience, compassion, sacrifice, and strength.
Chapter V, as the culminating chapter, places me, as writer, in a different position--as a reader--and I begin to understand my history as a parent and as a writer through these texts. Using literature as an area of personal research and recovery, I reconstruct my past as a child and a parent and begin to understand what it means to be a mother--or at least, to better understand the expectations of those who surround me.
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Steinhauer, Julietta. "Cult associations in the post-classical polis." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/3654.
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This thesis investigates the emergence, spread and characteristics of voluntary associations in the Greek cities of the Aegean world in the Hellenistic and Roman periods. It is based on archaeological and epigraphic evidence and contains two case studies on Athens and Delos and three thematic chapters. The first chapter provides an introduction and definition of the subject matter, material, methods and state of research and the leading questions. The second chapter is a case study in which the evidence referring to voluntary associations in post-classical Athens is analysed. Chapter three comprises another case-study, investigating the evidence from Delos. Chapter four investigates the people involved in voluntary associations from founders to benefactors and ordinary members. I compare the evidence from various places and cults, focusing on the origins of people and their choice of deity. The fifth chapter discusses the location of buildings within cities, the kinds of building and facilities used by voluntary associations, and possible patterns in the structure of buildings. In chapter six I analyse the relationship between voluntary associations and civic institutions in the cities of Athens, Delos and Rhodes. Chapter seven provides a conclusion of the thesis. The concept of the voluntary association offered worshippers in Greek poleis an opportunity to establish a religious identity that was characterised by new social spaces, new rituals and new approaches to older rituals that had previously not been provided by the polis religion. The successful establishment of a voluntary association was secured by various factors, yet one main concept seems pre-eminent: by using the pre-existing terminology and categories of civic institutions of each polis for their own purposes, voluntary associations of worshippers paved a way of communicating with both the civic authorities and individual inhabitants. In doing so, they also signalled openness to their environment, an aspect of particular importance to those worshippers who had immigrated to a new city.
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Walker, John V. "Framing Dionysus, the gutter dandy in Western culture from Diogenes to Lou Reed." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0020/NQ45703.pdf.
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Olverson, Tracy Dawn. "Daughters of Dionysus : women writers and the dark side of late-victorian hellenism." Thesis, University of Newcastle Upon Tyne, 2007. http://hdl.handle.net/10443/819.
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This thesis examines the relationship of women writers to Hellenism in the latenineteenth century. In recent years critics have tended to focus on women's exclusion from the study and interpretation of classical literature and culture. Yet, I contend that the proliferation of Greek subjects in women's literature from the middle of the century onwards, suggest a collective movement into the classical tradition by women writers and scholars, rather than comprehensive exclusion from it. Indeed, this thesis focuses on the 1880s, when Hellenism was, once again, a la mode. As my title indicates, I propose that women"s contributions to 'Victorian Hellenism' can be conceived of as subversively Dionysian. Dionysus, the paradoxical Greek god of drama, of irrationality, gender confusion and fervent female rites, can be seen to personify the seditious Hellenism of the women writers in this study. Concentrating on the 'dark side' of Victorian Hellenism, I analyse the appropriation of transgressive, violent female figures from ancient Greek literature and myth, by Amy Levy, 'Michael Field' and Emily Pfeiffer. In so doing, I reveal the extent to which Hellenism was employed as a means to protest against and comment upon contemporary social and political institutions. I suggest that these women appropriated classical female figures in order to challenge the authority of ancient cultural models, by resisting and revising accepted paradigms. Furthermore, I demonstrate that women writers employ transgressive figures, not just as figures of rage, but as exemplars of women's strength, ingenuity and intellectual abilities. This thesis tracks the various trajectories of influence and the interplay of interests in women"s Hellenic writing of the late Victorian period. The writers in this study wrote using a variety of forms and techniques and they differed in terms of their subjects and their intentions. For instance, in 'Xantippe, ' Amy Levy exposes the gendered nature of Hellenic discourse, whilst in her closet drama 'Medea, ' I suggest that Levy combines her interest in feminism with her concerns about racial and religious intolerance. In contrast, 'Michael Field' focuses on the issues of sexuality and gender. In the volumes Bellerophon, Callirhoe and Long Ago Bradley and Cooper can be seen to explore the concepts of (female) desire and pleasure, as suggested by ancient paradigms. Emily Pfeiffer, on the other hand, finds the literary counterparts to her own frustrated desires for social and political equality in the figures of Cassandra and Clytemnestra. Pfeiffer also compares the oppression of women in the ancient Greek world with the struggles of modem British women for social and political emancipation in her fascinating travelogue, Fýying Leaves from East and West. What these writers have in common is that their Hellenism is woman-centred. Consequently, this thesis not only demonstrates the heterogeneity of 'Hellenisms' in women's writing of the late-nineteenth century, but also highlights the progressive political potential of the discourse of Hellenism for women
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Sillars, Rosemary Anne. "Drudgery, dreamland and Dionysus : the popular novels of Ina Seidel and Vicki Baum." Thesis, Aberystwyth University, 2015. http://hdl.handle.net/2160/de50d410-a616-4d86-8fde-5a5b9d31b4de.
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The novels, poems and journalism of Ina Seidel and Vicki Baum were part of that everyday popular literature read and enjoyed by an international audience throughout the years of the Weimar Republic, the Third Reich and beyond. Their wide distribution and popular themes ensured that they reached a diverse public, but their publishers aimed their attentions at that female readership whose buying-power and literary tastes were now acknowledged as a significant market-factor. Both authors recognised their powerful position and took upon themselves the responsibilities, with which they believed they were thus endowed, to enlighten, educate and inform. They wrote from a view of themselves as creative artists with particular literary skills but, above all, as women. Understanding ‘womanhood’ as their primeval inheritance, they saw a woman’s physical powers of generation and nurture as part of the order of the natural universe, uniting them with other female beings. But ‘womanhood’ also had symbolic and transcendent implications, linking humanity not only with the earth from which it sprung and to which it would return but also with the infinite cosmos beyond. The present thesis argues that this viewpoint was encouraged by personal and family histories but also by the social climate of Weimar. Choosing political irresponsibility and creative freedom, both women were content to consider themselves as alienated from a contemporary world they found in many ways distasteful, while continuing to expoit the advantages and opportunities it offered for career-success. They turned popular intellectual currents to their advantage, making domestic narratives and theatrical melodramas from a diversity of sources, exploiting current enthusiasms for the dramatic arts to demonstrate their views of the world which surrounded them. They also offered their readerships ideas of better, even utopian, social orders with historical, philosophical or anthropological antecedents. Their ideas of a better world and a woman’s place within it, shared with their vast and diverse popular, and international, readership, eased rather than challenged the ideological rise to dominance of National Socialism.
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Grey, Kaitlynn. "Grape Flasks of Third-Century Cologne: An Investigation into Roman Glass and Dionysus." Kent State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=kent152685668282561.
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Drawii, Judy Tatu. "Cult on the rise? Students' perspectives on cult issues in secondary and national high schools in Papua New Guinea." The University of Waikato, 2008. http://hdl.handle.net/10289/2239.
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In the last five years there has been a dramatic increase in perceived levels of antisocial behaviour amongst students in Secondary and National High schools in Papua New Guinea. Certain events have caught the public's attention, such as the burning down of school buildings and reports of Satanic worship. Despite widespread concern, there seems to be little understanding of why such problems are occurring and no systematic studies to estimate the exact extent of such behaviours or their underlying cause. The main objective of this study was to collect information about the students' perspectives on the nature and extent of these perceived problems. For ethical reasons, and with regard to ease of access to participants within the time frame of the study, data were collected from the first year student teachers at Madang Teachers' College, Papua New Guinea, who had been Secondary/National High school students only a few months previously. As this was an exploratory investigation, and it was not known whether participants would feel more at ease talking one-on-one with the researcher or in groups, two methodologies were used: focus group discussions and individual interviews. The research was conducted over a period of three weeks in June 2007, and involved a total of 21 participants (three focus groups of five, five and six people respectively, and six individual interviewees, one of whom also joined a group). The main findings to emerge from these discussions were as follows. First, the participants explained their own and other students' behaviour in terms of exploring old and new traditions of school life. Second, although several participants reported knowledge of supernatural practices, many of the group activities described in the discussions were normal activities among peer cliques that provided a sense of belonging and positive support for school achievement. There were no major differences in the stories told by male and female participants, and no obvious differences in the type of information provided under different research conditions. There was some disagreement among participants as to whether or not school authorities should take strong action to eliminate the possibility of cult practices. The findings are interpreted with reference to both Western psychological ideas about the nature of adolescence, and to local traditions, practices, and understandings of lifespan development. In particular, the notion of 'searching for identity' stands out in these accounts of student behaviour. This was an exploratory study and not designed to yield results that provide an overall picture of the situation in the Secondary/National High schools of Papua New Guinea. Nevertheless, participants' reports did relate to events experienced in the majority of PNG Secondary and National High schools, and some recommendations are tentatively offered.
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Burnett, Sarah. "The cult of St Nicholas in medieval Italy." Thesis, University of Warwick, 2009. http://wrap.warwick.ac.uk/3632/.
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St Nicholas was one of the most popular saints in medieval Italy. His cult attracted the attention of popes, kings and emperors, and his shrine at Bari became an important international pilgrimage destination. This thesis asks how the cult of St Nicholas came to be so widespread and popular in Italy, and why the saint attracted the attention of diverse groups and individuals. This thesis is structured around four chapters. The first demonstrates that through a process of Latinisation the cult of St Nicholas became integrated within Italian literary traditions and within a new spiritual era. Chapter Two reveals that this Latinisation also occurred within the saint’s iconography. Chapters Three and Four are case studies of the cult in Puglia and Venice, locations which claimed possession of the saint’s relics. These case studies show that the general developments that the cult of St Nicholas underwent in Italy, identified in Chapters One and Two, did not apply universally. Instead, the presence of the saint’s relics resulted in a different profile of the saint in Bari and Venice. Through the process of Latinisation, the cult of St Nicholas became updated and remained relevant for its new Italian audience; Chapters Three and Four show alternative ways that the cult of St Nicholas gained widespread popularity. This thesis presents for the first time an iconographical study of St Nicholas in Italian art, which develops existing research of the saint’s Byzantine iconography. Chapter Four presents a profile of the cult of St Nicholas in Venice in the Middle Ages, which is a significant oversight in the literature. The thesis uses a variety of visual and textual sources, in particular fresco and altarpiece representations, archival documents from Venice and Rome (including the Apostolic Visitations), and under-exploited contemporary and antiquarian Venetian sources.
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Beaton, Belinda. "The cult of the First Duke of Wellington." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491583.
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Yu, Li (Lydia). "Mao's cult as an alternative modernity in China." Thesis, University of Canterbury. School of Language, Social and Political Sciences, 2011. http://hdl.handle.net/10092/10497.
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As a consequence of the pervasiveness of traditional culture, Mao’s cult originated from the absolutely anti-religious environment during the early period of modern China. As a response to the modernization in today’s China, Mao’s cult has became a new tradition and evolved into a modern mode of Chinese popular religion, as well as non-religious patriotism, the legitimacy of the CCP, and Chinese national cohesion. That is to say, the tradition itself was created in the context of modernity, and both tradition and modernity possess only a kind of relative connotation. Therefore, the revival of Mao’s cult in today’s China, in the religious form or non-religious form, manifests the traditional Chinese culture persisting in the modern development of China, and thereby constructs a unique Chinese model of modern development --- an alternative modernity in other words. Therefore the western model might not the best choice for non-Western societies. It is impossible for non-western countries to either abandon their traditional culture to develop a whole new modernity, or to develop a homogenous modernity in accordance with western standards. Furthermore, there is no point arguing the superiority of the western model of development, by comparing western modernity with non-western modernity. Alternative modernities will become important phenomena in our developing world.
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Hoffer, Noreen L. "Apuleius' "Cupid and Psyche" and the Egyptian cult /." Thesis, Connect to this title online; UW restricted, 2001. http://hdl.handle.net/1773/6676.
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McMahon, John Gregory. "The Hittite state cult of the tutelary deities /." Chicago (Ill.) : Oriental institute of the University of Chicago, 1991. http://catalogue.bnf.fr/ark:/12148/cb361501100.
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Elliss, Robert. "E.T.A. Hoffmann and the cult of natural magic." Thesis, University of Nottingham, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288088.
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This thesis has endeavoured to closely examine the personal relationship between Kennedy and Macmillan to determine its impact on the making of Anglo-American foreign policies. The result establishes that their relationship was a complex contribution to the making of Anglo-American foreign policies in the early 1960s, but that it was not a significant factor in the development of those policies. The interpretation of their relationship by scores of writers spanning three decades has largely been responsible for creating and extending the myth of the existence in the early 1960s of a 'Golden era' in Anglo-American relations crowned by the unique and intimate personal relationship between President Kennedy and Prime Minister Macmillan. Indeed, the genuine friendship cultivated between these two men distinguished their relationship from other bilateral relationships they had had with other heads of state and government. Nevertheless, this research which has been based largely on archival material reveals the tangible limits of the influence this famous personal relationship actually had on Anglo-American diplomacy. During the brief era in which the KennedylMacmillan relationship existed, American policy makers had been generally successful at persuading London to accept, albeit with occasional acute reticence, American initiatives and policy goals. Macmillan's leadership was an important factor in this acquiescence but not a crucial one. Seen from the point of view ofWashington and in particular President Kennedy and his White House aides, Prime Minister Macmillan's importance to the United States was focused on his political position as head of the Conservative Party. Kennedy's policy was based on the calculation that Macmillan's political life was essential to the smooth running ofAnglo-American relations. This thesis analyses the decision making process at the executive level in five case studies and firmly establishes that Kennedy was not personally influenced by Macmillan in the shaping of American foreign policy. Likewise, Macmillan's actions were chiefly predicated upon American institutional policies and not on his friendship with Kennedy. The result of this research will show that the personal relationship between John F. Kennedy and Harold Macmillan as such made no significant impact on the making of Anglo- American foreign policies.
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Moore, Lauren. "Syncretism in the cult of the Syrian goddess." Thesis, University of Kent, 2017. https://kar.kent.ac.uk/62919/.
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In this thesis, I have undertaken to analyse the effect upon the cult of the Syrian goddess of the process of religious syncretism, which occurred through contact between the Aramaic speaking people of the city sacred to the goddess: Hierapolis/ Mnbg, and the peoples of the Hellenistic kingdoms and the Roman Empire. The purpose of my analysis is to examine the extent to which the syncretic developments observed in the cult of the Syrian goddess can be viewed as systematic and whether looking specifically at syncretism in a religion is useful in gaining insights into that religion, where a non-specific approach would not. From previous studies of syncretism in the fields of theology and anthropology, I have established a workable definition of the term religious syncretism and I have combined aspects of structural and cognitive approaches to syncretism. I have focussed on the types of syncretism called association and identification as this yielded the most significant results.