In Overcoming the Regional Burden: History, Tradition, and Myth in the Novels of Cormac McCarthy, I contend that McCarthy's literary aesthetic develops and changes as he moves from Tennessee to Texas. McCarthy's conspicuous Southern and Southwestern regional affiliations have led critics to expect his works to recapitulate native history, traditions, and myths. Yet, McCarthy transcends provincial regionalism by challenging the creation of the regional and national myths we confuse with our actual histories and identities. McCarthy's fictions point away from accepted histories and point instead to figures marginalized by society and myth makers. These figures, according to McCarthy, are just as much a part of the creation of myth as those figures indelibly imprinted on our consciousness by literary and historical tradition. My dissertation, in many respects, focuses on McCarthy's debunking of both literary and historical tradition, and his concomitant revitalization of American identity.

Costa Rica, El Salvador, Guatemala, Honduras, and Nicaragua have all experienced significant social, economic, and political changes during the 1960s, 1970s, and 1980s. Guatemala, El Salvador, and Nicaragua experienced violent national revolts, while Costa Rica and Honduras did not. I tested a process theory that endeavored to account for the origins and intensity of national revolts in Central America. The analysis was formulated in a most-similar-systems (MSS) design. Pooled cross-sectional time-series regression techniques were employed in order to conform with the MSS variation-finding strategy. The findings supported the conclusion that armed attacks against the state were not random occurrences, but rather, that they may have arisen in response to certain economic and political conditions.

Studies of political culture have often focused on the impact of political institutions on political culture in a society. The scientific community has accepted the position that institutions shape beliefs and attitudes among the citizens towards the system they live in. This study tests this hypothesis by using survey data collected during the fall of 1990 in the United States, Great Britain, Italy, West, and East Germany.

The Beat rejection of conventional values meant a rejection of marriage, family, and a nine-to-five job, and few women were prepared to make that kind of radical shift in a society that condemned women for behaving the way the Beats behaved. Though she has faced difficulty in getting published, Beat writer Diane Di Prima has been publishing steadily for the past forty years. Di Prima has also lived the life of a Beat, wandering the country, avoiding nine-to-five work and supporting herself with grants, teaching and poetry readings. In spite of her success and adherence to the Beat lifestyle, Di Prima has given birth to five children, all of whom she took with her in her travels. Diane Di Prima has always faced the particular challenge of gaining the acceptance of her male peers amid indifference and hatred toward her sex while not allowing these men to go unanswered.

Previous critics have paid insufficient attention to the political implications of Yeats's life-long preoccupation with a wide range of Western and Eastern religious traditions. Though he always preserved some skepticism about mysticism's ability to reshape the material world, the early Yeats valued the mystical idea of oneness in part because he hoped (mistakenly, as it turned out) that such oneness would bring Catholic and Protestant Ireland together in a way that might make the goals of Irish nationalism easier to accomplish. Yeats's celebration of mystical oneness does not reflect a pseudo-fascistic commitment to a static, oppressive unity. Like most mystics—and most modernists—Yeats conceived of both religious and political oneness not as a final end but rather as an ongoing process, a "way of happening" (as Auden put it).

The purpose of this study was to compare pre- and post-treatment differences in posttraumatic stress disorder (PTSD) symptoms in male adolescents with conduct disorder. The Children's PTSD Inventory and the PTSD Reaction Index were used to diagnose PTSD and determine trauma type (Type I single trauma or Type II recurring trauma). Pre- and post-treatment measures included the PTSD Reaction Index, the Children's Depression Inventory, the State-Trait Anxiety Inventory, the State-Trait Anger Expression Inventory, the Dissociative Experiences Scale, and the Youth Self-Report. The six-week, biweekly group treatment included education, exposure, and cognitive elements. Primary hypotheses that the abused group would statistically differ from the non-abused group in terms of pre- and post-treatment levels of avoidance, dissociation, anger/aggression, self-destructiveness, social problems, and overall levels of PTSD symptoms, were not confirmed. Overall, group therapy participants experienced statistically significant decreases in PTSD symptoms over the course of therapy. Results are discussed in light of clinical implications, recommended cautions given the lack of a robust control group, and directions for future research.

This study was conducted to ascertain library media specialists' perceptions of the trends in challenges to intellectual freedom in Texas public school libraries and the factors influencing the outcome of challenged materials.

Wilderness landscape, a setting common in Romantic literature and painting, is generally overlooked in the art of the Middle Ages. While the medieval garden and the city are well mapped, the medieval wilderness remains relatively trackless. Yet the use of setting to represent interior experience may be traced back to the Neo-Platonic use of space and movement to define spiritual development. Separating themselves as far as possible from the material world, such writers as Origen and Plotinus avoided use of representational detail in their spatial models; however, both the visual artists and the authors who adopted the Neo-Platonic paradigm, elaborated their emotional spaces with the details of the classical locus amoenus and of the exegetical desert, while retaining the philosophical concern with spiritual transition. Analysis of wilderness as an image for spiritual and emotional transition in medieval literature and art relates the texts to an iconographic tradition which, along with motifs of city and garden, provides a spatial representation of interior progress, as the medieval dialectic process provides a paradigm for intellectual resolution. Such an analysis relates the motif to the core of medieval intellectual experience, and further suggests significant connections between medieval and modern narratives in regard to the …