HOOK Student Guitars

University of Michiganhttps://deepblue.lib.umich.edu/bitstream/2027.42/136811/1/Thesis_2017_Hammond_William.pd

Cupid\u27s Wings

One sunny day as Cupid lay, In rosy dreams asleep I stole his fairy wings away, And biding him a fond adieu, I quickly donned the pennons gay, That I might fly to you One sunny day as Cupid lay, In rosy dreams asleep, I stole his fairy wings away, That I might fly. That I might fly. to you

There Was Already Quite a Crowd : Gilles Deleuze on Action, Multiplicity, and Sociality

This dissertation argues for an interpretation of Gilles Deleuze\u27s theory of the mind and of action which, by means of the concept of a social group agent, can serve as the basis for a novel political theory. Drawing on recent scholarship on Deleuze which emphasizes the significance of Immanuel Kant\u27s influence on his work, the first chapter argues that Deleuze\u27s Difference and Repetition presents a theory of the mind which is largely in line with Kant\u27s project, but which presents a more dynamic and developmental picture of the mind. Deleuze presents the mind as the product of the interaction of three synthetic faculties, habit, memory, and thought, and argues that they can function both in concert, taking the same object and producing empirical representation, or dynamically and serially, permitting learning when encountering new phenomena. The second chapter argues that Deleuze has a unique theory of action, drawing from Spinoza, Kant, and Nietzsche, which distinguishes action from habitual behavior by means of the presence of a rule constructed by the agent through thought. The third chapter argues that, given this theory of the mind and of action, along with Deleuze\u27s argument that a multiplicity must have both material and virtual parts, social groups of a sufficient level of organization, such as commercial corporations, are metaphysically individual agents. Finally, the fourth chapter argues that if large social groups, such as nations, are also individual agents, Deleuze\u27s distinction between action and habit lines up with H. L. A. Hart\u27s distinction between social practices and social rules and explains why latter exert normative force on the members of a social group. Finally, these concepts are applied to Deleuze\u27s own social philosophy, in Anti-Oedipus, to shed light on Deleuze\u27s concepts of social machines and social inscription

The nature and significance of bride wealth among the South African Bantu

Perhaps the most controversial topic in the whole field of South African Bantu ethnography is that of the institution known variously as lobola (Zulu-Xhosa), bohadi, boxadi, bohali (Sotho) or mala (Venda). In its simplest form it can be defined as the handing over of some consideration, usually cattle, by the father of the bridegroom to the father of the bride on the occasion of a marriage between their children. No subject has been so widely discussed nor, unfortunately, given rise to so many misconceptions in missionary, administrative and lay circles, and it is imperative that some scientific investigation be made to ascertain, as accurately as possible, the exact nature of this institution and its significance in Bantu society. A glance at the literature shows that this topic has certainly not remained unnoticed by travellers, missionaries and others who have come into contact with our native peoples, either professionally or otherwise, but many of their observations are vitiated by prejudice and such subjective evaluations as: "The individual woman is less than a human being, she is merely a channel through which the children are delivered to the purchaser. It is truly not woman purchase, it is a wholesale transaction in child-life.", and the use of such terms as "sale" and "wife barter". Others say it plays an important stabilising part in native marriage. Thus in all contact situations, but particularly in the native Church and in the law courts, there is marked perplexity - and inconsistency - in dealing with the custom, all tending to increase the confusion and maladjustment of our native peoples - especially among native Christians. It is submitted, therefore, that the time is propitious for a detailed study of this institution, and this the following thesis attempts to do

A general ethnographic survey of the amaBhaca (East Griqualand)

The material for this survey was collected during field investigations in the Mount Frere district of East Griqualand during the period January to October, 1949. The Bhaca are a small group of people occupying roughly the district of Mount Frere - although a considerable number lie outside district boundaries, particularly on the Mount Ayliff side - with a Southern Nguni type of culture and speaking a dialect of Xhosa. They are of particular interest as they are representative of those tribes who were forced to flee from Natal during the chaotic period of Zulu history subsequent to T/haka's rise to power, and, unlike the Mpondo, Thembu and Xhosa tribes, they are thus fairly recent immigrants into the Cape. The Bhaca are very conscious of their Zulu origin, although "Zulu" is hardly the scientifically correct term to apply to it. Van Warmelo has stressed the fact that before the rise of T/haka (c 1816) Natal was the home of a number of different tribes, the majority little more than large clans, roughly divisible into separate groups both dialectically and culturally, viz., (a) the true Nguni or Ntungwa, (b) the Mbo and (c) the Lala tribes. The name "Zulu" should correctly be applied only to the descendants of the small Zulu clan which by rapine and conquest established political and cultural supremacy over the whole of Natal from 1816 onwards. Those tribes which did not submit were forced to flee or be annihilated, and these successive southward waves of fugitives have given rise to the establishment of numerous small tribes in the Cape, classified by van Warmelo as "Fingo and Other recent Immigrants into the Cape". Other tribal elements moved north and today exists as Swazi, Rhodesian Ndebele, Transvaal Ndebele, Ngani and others. At least a century of wandering away from Natal has modified considerably the culture of these immigrants and today the culture of Bhaca, Xesibe (in the district of Mount Ayliff) and the various Mfengu tribes, approximates more nearly to Southern Nguni than to Northern Nguni culture. Foreign influence on the Bhaca must have been strong - at one period the tribe lived in Pondoland under the protection of Faku - and today there is intermarriage with Mpondo, especially on the Eastern boundary which impinges on the district of Tabankulu, and with Hlubi and Xesibe. In the following chapters the question or cultural origins and ethnic composition will be taken up: here it is sufficient to say that ethnographically Bhaca culture today is southern Nguni in character

The nature and significance of bride wealth among the South African Bantu

Perhaps the most controversial topic in the whole field of South African Bantu ethnography is that of the institution known variously as lobola (Zulu-Xhosa), bohadi, boxadi, bohali (Sotho) or mala (Venda). In its simplest form it can be defined as the handing over of some consideration, usually cattle, by the father of the bridegroom to the father of the bride on the occasion of a marriage between their children. No subject has been so widely discussed nor, unfortunately, given rise to so many misconceptions in missionary, administrative and lay circles, and it is imperative that some scientific investigation be made to ascertain, as accurately as possible, the exact nature of this institution and its significance in Bantu society. A glance at the literature shows that this topic has certainly not remained unnoticed by travellers, missionaries and others who have come into contact with our native peoples, either professionally or otherwise, but many of their observations are vitiated by prejudice and such subjective evaluations as: "The individual woman is less than a human being, she is merely a channel through which the children are delivered to the purchaser. It is truly not woman purchase, it is a wholesale transaction in child-life.", and the use of such terms as "sale" and "wife barter". Others say it plays an important stabilising part in native marriage. Thus in all contact situations, but particularly in the native Church and in the law courts, there is marked perplexity - and inconsistency - in dealing with the custom, all tending to increase the confusion and maladjustment of our native peoples - especially among native Christians. It is submitted, therefore, that the time is propitious for a detailed study of this institution, and this the following thesis attempts to do

Scanning Electrochemical Microscopy of DNA Monolayers Modified with Nile Blue

Scanning electrochemical microscopy (SECM) is used to probe long-range charge transport (CT) through DNA monolayers containing the redox-active Nile Blue (NB) intercalator covalently affixed at a specific location in the DNA film. At substrate potentials negative of the formal potential of covalently attached NB, the electrocatalytic reduction of Fe(CN)63− generated at the SECM tip is observed only when NB is located at the DNA/solution interface; for DNA films containing NB in close proximity to the DNA/electrode interface, the electrocatalytic effect is absent. This behavior is consistent with both rapid DNA-mediated CT between the NB intercalator and the gold electrode as well as a rate-limiting electron transfer between NB and the solution phase Fe(CN)63−. The DNA-mediated nature of the catalytic cycle is confirmed through sequence-specific and localized detection of attomoles of TATA-binding protein, a transcription factor that severely distorts DNA upon binding. Importantly, the strategy outlined here is general and allows for the local investigation of the surface characteristics of DNA monolayers both in the absence and in the presence of DNA binding proteins. These experiments highlight the utility of DNA-modified electrodes as versatile platforms for SECM detection schemes that take advantage of CT mediated by the DNA base pair stack