This dissertation is about Mormon views on landscape and resource use from Euro-American settlement in what is today southern Utah and southeastern Nevada, to the current range battles over public lands. In journals, articles, interviews, videos, and blog posts, a record of grazing and extraction during early settlement through the opening of tourism and modern federal management exists; these materials portray religious and utilitarian views on landscape and justify land use accordingly. Opinions over the appropriate use of federal lands, cultural biases and differing notions of ownership present a wide disparity on regional and national perceptions of suitable uses of federal property. Most urban Americans want to access public lands for reasons other than resource extraction. Western ranchers and their supporters, on the other hand, want to use public land for economic purposes. A group of Mormon ranchers justify their position through ancestry, entitlement and religious beliefs. The result has been a protracted conflict, in Mormon homeland, between the federal government, regional residents and the broader American public. This dissertation tracks early land use by Southern Paiute and Mormons; the history of grazing on federal lands and the establishment of national parks and monuments in Mormon country; and current armed conflicts over land use.
Eleanor Roosevelt, as a renowned humanitarian, portrayed an inconsistency by supporting Zionist ambitions for a national homeland in Palestine while simultaneously ignoring the rights of the indigenous Palestinians. Because of this dichotomy, this dissertation explores her attitudes, her disposition and her position in light of the conflict in the region. It conveys how her particular character traits interplayed with the cultural influences prevalent in mid-century America and encouraged her empathy with the plight of European Jews after the Holocaust. As she evolved politically, initially under the tutelage of Franklin Roosevelt and latterly as a UN delegate, she outgrew the anti-Semitism of the period to become a committed Zionist. Judging the Palestinians as 'primitives' incapable of self-government and heartened by Jewish development, she supported the partition of Palestine in November 1947. After the 1948 Arab-Israeli war the 800,000 Palestinian refugees encamped in neighbouring Arab states threatened to destabilise the region. Her solution was to discourage repatriation and to re-settle them in Iraq – a plan that directly contravened the principles of the December 1948 Universal Declaration of Human Rights proclaimed by the UN committee she had chaired. No detailed work has been conducted on these aspects of Eleanor Roosevelt's life; this dissertation reveals a complex person rather than a model of 'humanitarianism', and one whose activities cannot be so simply categorised. In the eight chapters that follow, her own thoughts are disclosed through her 'My Day' newspaper column, through letters to friends and to members of the public that petitioned her, through a scrutiny of her articles, books and autobiography. This information was attained as a result of archival research in the US and in The Netherlands and was considered against an extensive range of secondary literature. During the Cold War, to offset Soviet incursion, Eleanor Roosevelt promoted Jewish usurpation of Palestinian lands with equanimity in order that an industrious Western-style democracy would bring stability to the region. These events facilitated the exposure of a latent Orientalism and an imperialistic lien that fostered paternalism in a woman new to the nuances of international diplomacy.
Mnemotope of Zion and Theopolitical Chronotopes in Ottoman MacedoniaThe discussion in the text, through the intersection of the disciplines of literature and history, oral poetry and ethical sermons from the period of the Enlightenment process in Ottoman Macedonia, aims to affirm the comparative relation between two questions. The first one is: How does one reach Zion (understood as a mnemotope) in the absence of a political identity of the Sephardim of Monastir (Bitola) within the framework of the Ottoman millet system? The second question is: How is the theo-messianic desire for Zion (understood as a vertical history) possible and accomplishable in the linearity of history, in the context of existing political chronotopes, or so-called Christian-Orthodox nationalisms in Ottoman Macedonia? In this complex historical period, the image of Zion does not have a real political place, but it still remains to emanate significant meaning about the homeland as a spiritual space. Mnemotyp Syjonu i teopolityczne chronotopy w osmańskiej MacedoniiZaprezentowana w niniejszej pracy dyskusja ma na celu potwierdzenie związków pokrewieństwa między dwoma pytaniami: jak dotrzeć do Syjonu (rozumianego jako mnemotyp) przy braku politycznej tożsamości Sefardyjczyków z Monastyru/ Bitoli, w ramach systemu osmańskiego milletu? Drugie pytanie postawione w tekście brzmi: w jaki sposób teomesjanistyczne pragnienie Syjonu (rozumiane jako historia wertykalna) jest możliwe i osiągalne w historii linearnej, w kontekście istniejących politycznych chronotypów lub tak zwanych chrześcijańsko-prawosławnych nacjonalizmów w Macedonii osmańskiej? W artykule posługuję się analizą komparatystyczną w kluczu interdyscyplinarnym, który stwarza podstawy do połączenia literatury i historii, poezji ustnej i etycznych kazań z okresu oświecenia w Macedonii osmańskiej.
Psalm 76 gehört zur Sammlung der Psalmen Asafs. Er wird als Hymnus gesungen und vor der gemeinschaftlichen Versammlung während eines kultischen Festes vorgetragen. Die vier Teile des Psalms beschreiben das Handeln Gottes in der Welt vor seinem Volk und sie verwenden dafür unterschiedliche Gottesbilder.Der hebräische Text und die Struktur des Psalms wurden untersucht, um den Psalm zu gliedern, und um die zentralen Themen zu bestimmen: Gott lässt sich bei seinem Volk auf Zion nieder, er haust in einer Stätte ähnlich wie ein Löwe. Von diesem Wohnsitz aus kann er alle Waffen des Krieges zerschlagen, von dort aus garantiert er das Ende des Krieges. Durch sein theophanisches Eingreifen wird der Krieg besiegt, allerdings mit militärischen Mitteln Es folgt der universale Frieden für alle Völker, die Gott huldigen.Mithilfe von intertextueller Lektüre wurde erarbeitet, wie der Psalm als Hymnus und Zionslied zu verstehen ist, und wie er sich in die Gruppe der Psalmen Asafs einfügt. Der intertextuelle Vergleich mit dem Buch Judit, mit dem Psalm 46 und mit Jesaja wurde herangezogen, um den universalen Frieden, die Armentheologie und den kultischen Einsatz des Psalms zu analysieren.Alle Welt zittert vor Gottesfurcht, und Gott verkündet im Gericht sein Urteil: Dieses Gericht geschieht vorrangig zur Rettung aller Gebeugten, es ist ein Gericht des Heiles. Alle Betroffenen, doch auch die Herrscher der Erde, bringen Gott ihre Huldigungsgaben dar und erkennen ihn als obersten Machthaber an. Psalm 76 verwendet asafitische Elemente und stammt großteils aus Bethel, wurde aber dann nach 701 v.Chr. nach Jerusalem übertragen und als Kulthymnus konzipiert. ; Psalm 76 belongs to the collection of the Psalms of Asaf. It is sung as a hymn and presented in front of the collective gathering during a cultic festival. The four parts of the psalm describe the acts of God in the world in front of his people, for this purpose the use distincts images of God.The Hebrew text and structure of the psalm were studied for its disposition, and to identify its main topics: God settles with his people at Zion, he dwells in an abode almost like a lion. From this settlement he can destroy all the weapons of war, from there he guarantees the end of war. Through his theophanic intervention warfare is vanquished, although by militaristic means.By using intertextual lecture it was formulated how the psalm can be understood as a hymn and a Song of Zion, and how it fits in the collection of the Psalms of Asaf. The intertextual comparison to the book Judit, to Psalm 46 and to Jesaja was consulted to analyze universal peace, the theology of the poor, and the cultic usage of the psalm.The whole world shivers in the fear of God, and God proclaims sentence in his judment: This judgement is appearently for the rescue of all succumbed people, it is a judgement of salvation. All participants, but also the rulers of the earth, bring God their gifts in a gesture of tribute and accept God as the highest potentate. Psalm 76 uses asafitic elements and originates by most part from Bethel, but then was transferred to Jerusalem after 701 BC and conceptualized as a cultic hymn. ; eingereicht von Robert J. Thaler MSc ; Zusammenfassungen in Deutsch und Englisch ; Abweichender Titel laut Übersetzung des Verfassers/der Verfasserin ; Karl-Franzens-Universität Graz, Diplomarbeit, 2019 ; (VLID)4556150
The Confederate Graves Survey Archive of the Texas Division, Sons of Confederate Veterans consists of surveys of cemetaries throughout Texas, and portions of Oklahoma and New Mexico. The surveys document the interment of Confederate States of America military veterans. United States of America (Union) veterans, as well as able-bodied men at the time of the Civil War, are also documented. 13 boxes entitled "Grave Surveys" contain grave surveys listed county-by-county, 3 boxes of "Unit Files" list surveyed individuals by their military unit. Finally, 17 boxes contain "Veteran Files" that document each veteran by name in "last name, first name, middle initial" format. An index that cross-references each of the collection series (Grave Surveys, Unit Files, and Veteran Files) is included, as are institutions to surveyors on how and what to document while conducting surveys. ; Grave Survey Results: 2 Marked Confederate, 0 Marked Union, 4 Able Bodied Men, 0 I.D. Confederate, 0 I.D. Union, 2 Total Confederate, 0 Total Union, 4 Non-Veteran, 6 Total Graves Surveyed, 2 Total Veterans.
The Confederate Graves Survey Archive of the Texas Division, Sons of Confederate Veterans consists of surveys of cemetaries throughout Texas, and portions of Oklahoma and New Mexico. The surveys document the interment of Confederate States of America military veterans. United States of America (Union) veterans, as well as able-bodied men at the time of the Civil War, are also documented. 13 boxes entitled "Grave Surveys" contain grave surveys listed county-by-county, 3 boxes of "Unit Files" list surveyed individuals by their military unit. Finally, 17 boxes contain "Veteran Files" that document each veteran by name in "last name, first name, middle initial" format. An index that cross-references each of the collection series (Grave Surveys, Unit Files, and Veteran Files) is included, as are institutions to surveyors on how and what to document while conducting surveys. ; Grave Survey Results: 0 Marked Confederate, 0 Marked Union, 0 Able Bodied Men, 0 I.D. Confederate, 0 I.D. Union, 0 Total Confederate, 0 Total Union, 0 Non-Veteran, 0 Total Graves Surveyed, 0 Total Veterans.
The Confederate Graves Survey Archive of the Texas Division, Sons of Confederate Veterans consists of surveys of cemetaries throughout Texas, and portions of Oklahoma and New Mexico. The surveys document the interment of Confederate States of America military veterans. United States of America (Union) veterans, as well as able-bodied men at the time of the Civil War, are also documented. 13 boxes entitled "Grave Surveys" contain grave surveys listed county-by-county, 3 boxes of "Unit Files" list surveyed individuals by their military unit. Finally, 17 boxes contain "Veteran Files" that document each veteran by name in "last name, first name, middle initial" format. An index that cross-references each of the collection series (Grave Surveys, Unit Files, and Veteran Files) is included, as are institutions to surveyors on how and what to document while conducting surveys. ; Grave Survey Results: 0 Marked Confederate, 0 Marked Union, 2 Able Bodied Men, 0 I.D. Confederate, 0 I.D. Union, 0 Total Confederate, 0 Total Union, 2 Non-Veteran, 2 Total Graves Surveyed, 0 Total Veterans.
The Confederate Graves Survey Archive of the Texas Division, Sons of Confederate Veterans consists of surveys of cemetaries throughout Texas, and portions of Oklahoma and New Mexico. The surveys document the interment of Confederate States of America military veterans. United States of America (Union) veterans, as well as able-bodied men at the time of the Civil War, are also documented. 13 boxes entitled "Grave Surveys" contain grave surveys listed county-by-county, 3 boxes of "Unit Files" list surveyed individuals by their military unit. Finally, 17 boxes contain "Veteran Files" that document each veteran by name in "last name, first name, middle initial" format. An index that cross-references each of the collection series (Grave Surveys, Unit Files, and Veteran Files) is included, as are institutions to surveyors on how and what to document while conducting surveys. ; Grave Survey Results: 0 Marked Confederate, 0 Marked Union, 4 Able Bodied Men, 0 I.D. Confederate, 0 I.D. Union, 0 Total Confederate, 0 Total Union, 4 Non-Veteran, 4 Total Graves Surveyed, 0 Total Veterans.
The Confederate Graves Survey Archive of the Texas Division, Sons of Confederate Veterans consists of surveys of cemetaries throughout Texas, and portions of Oklahoma and New Mexico. The surveys document the interment of Confederate States of America military veterans. United States of America (Union) veterans, as well as able-bodied men at the time of the Civil War, are also documented. 13 boxes entitled "Grave Surveys" contain grave surveys listed county-by-county, 3 boxes of "Unit Files" list surveyed individuals by their military unit. Finally, 17 boxes contain "Veteran Files" that document each veteran by name in "last name, first name, middle initial" format. An index that cross-references each of the collection series (Grave Surveys, Unit Files, and Veteran Files) is included, as are institutions to surveyors on how and what to document while conducting surveys. ; Grave Survey Results: 0 Marked Confederate, 0 Marked Union, 2 Able Bodied Men, 0 I.D. Confederate, 0 I.D. Union, 0 Total Confederate, 0 Total Union, 2 Non-Veteran, 2 Total Graves Surveyed, 0 Total Veterans.
The Confederate Graves Survey Archive of the Texas Division, Sons of Confederate Veterans consists of surveys of cemetaries throughout Texas, and portions of Oklahoma and New Mexico. The surveys document the interment of Confederate States of America military veterans. United States of America (Union) veterans, as well as able-bodied men at the time of the Civil War, are also documented. 13 boxes entitled "Grave Surveys" contain grave surveys listed county-by-county, 3 boxes of "Unit Files" list surveyed individuals by their military unit. Finally, 17 boxes contain "Veteran Files" that document each veteran by name in "last name, first name, middle initial" format. An index that cross-references each of the collection series (Grave Surveys, Unit Files, and Veteran Files) is included, as are institutions to surveyors on how and what to document while conducting surveys. ; Grave Survey Results: 4 Marked Confederate, 0 Marked Union, 15 Able Bodied Men, 1 I.D. Confederate, 0 I.D. Union, 5 Total Confederate, 0 Total Union, 14 Non-Veteran, 19 Total Graves Surveyed, 5 Total Veterans.
The purpose of this project is to explore the causal factors of church decline through the perspectives of church leadership, membership, community engagement, social factors, political and economic climate, denominational polity, and human choice to determine if church decline is fatal. It is argued that, though these factors contribute to church decline and eventual death if not addressed, a church can be revitalized to new life when appropriate measures are taken. Church revitalization is a long, tedious process but when a pastor and congregation determine to commit the time, effort, and resources necessary to bring the church back to a healthy state, it is possible to do so. The thesis was tested at St. James AME Zion Church in San Mateo, California, a local church that had been in a slow yet steady decline for several decades. This is evidenced by the fact that the children, grandchildren, and great-grandchildren of the most senior members are no longer members of the church, few new members have joined, and the church focus turned inward to protect the remnant who remained. An examination of Scripture confirms that decline has never been an expectation for the Church of God. The expectation was and remains, church growth and expansion. The hypothesis that church decline can be reversed is tested by developing and implementing a revitalization process for ministry at St. James, creating a new church within an established, historic structure. The process began by performing an environmental scan in every area of ministry, creating the supporting framework for changes made thus far by the revitalization team, a combination of staff and lay leadership. This project will necessarily continue after publishing, but what has been concluded thus far is that St. James is already experiencing new life, new membership, and a bright hope for the future.
This project examines the ways in which divisions within Baptist churches in antebellum western North Carolina were caused by the Second Great Awakening and the Market Revolution. More precisely, these schisms were reactions to theological changes made by the governing bodies of the Baptist denomination as well as the social reform endeavors propagated by the new emerging middle class. With state funding no longer going to certain churches, denominations now competed on equal footing for congregants. Baptists began to adapt their theology in order to reach a broader audience. But their accommodations in doctrine were challenged by members of their own denomination who saw no reason to alter their interpretations of scripture. Concomitantly, a rapidly expanding market economy gave rise to a new middle class of individuals whose unique social perspectives differed sharply from both rural lower and upper classes in the South. And as more members of the Baptist ministry began identifying with this emerging class of professionals, citizens who found themselves disconnected from market centers and bereft of the benefits of a growing economy took issue with the unfamiliar social mentality propagated by these preachers. Recent historiographic trends have upset traditional narratives that have long-argued social reform could not take root in the Old South. However, these studies have failed to fully examine the significant role played by churches in heated political and economic debates. Rather than only focus on how churches inserted themselves into the secular sphere, this thesis looks inside the churches and analyzes the degree to which socioeconomic and cultural forces radically changed the ways in which North Carolinians made sense of their world in religious terms. ; 2016-08-01 ; M.A. ; Arts and Humanities, History ; Masters ; This record was generated from author submitted information.
International audience ; Recorded while on fieldwork with Rastafarians living in Shashemene, Ethiopia, this life-history is a unique testimony. In the peculiar rhythm of Jamaican patois, it tells of the growing up of a youth into a Rastafarian, his leaving Jamaica to « repatriate » to Ethiopia, and his experience of living on the remnants of a land grant on the outskirts of a Southern Ethiopian market town. This life-history represents a valuable insight into a dream turned reality, and offers a new perspective on the Rastafari movement, Ethiopian society and the Pan African relationship.
International audience ; Recorded while on fieldwork with Rastafarians living in Shashemene, Ethiopia, this life-history is a unique testimony. In the peculiar rhythm of Jamaican patois, it tells of the growing up of a youth into a Rastafarian, his leaving Jamaica to « repatriate » to Ethiopia, and his experience of living on the remnants of a land grant on the outskirts of a Southern Ethiopian market town. This life-history represents a valuable insight into a dream turned reality, and offers a new perspective on the Rastafari movement, Ethiopian society and the Pan African relationship.
