Dissertations / Theses on the topic 'Esperantido'

The written component of this thesis is an integral part of the whole project. In supporting the creative practice, it offers a route map through the various ideas, theories, reflections and sensibilities that inform and nourish my photographic work. I begin by tracing the association between observation, knowledge and power. The panoptic principle is considered an exemplary surveillance mechanism, manifest in both Modern urbanism and photography. Central to photography's power is its perceived accuracy at recording the world based on the conventions of perspectivism. I suggest, therefore, that the panoramic vista in photography is also subject to panopticon beliefs, being essentially a hegemonic mode of seeing. Continuing, I develop the notion of the post-landscape in which peripherality seems to dominate spatial relations, form and function have synthesised, and time-space compression has brought about the contemporary phenomenon of 'placelessness'. The loss of history and memory, emerging from technology and the overabundance of temporal and spatial knowledge means we live in an age of commodified spectacle, pastiche and nostalgia. Here we continually experience an uncanny succession of discontinuous events. Evident in urban design, it tends to obscure rather than confront the increase of anxiety and uncertainty found in the contemporary world. The eclipse of the public realm has led to escapism, characterised by privatism and an increase of surveillance. Thus, hyperreal environments create 'disciplinary spaces' that obscure power, making it more elusive and hence insidious. Such anxieties are understood as 'spatial estrangement' and theorised through the Freudian uncanny, for example, the notion of the 'double', the collapse of the distinction between imagination and reality and of the post-landscape as strange, repressed and 'other'. I continue with an analysis of 'place construction' and 'spatial discourses', suggesting a need to reclaim space and 'the art of dwelling'. Cartesian dualism has separated 'spatial practices', the conceived, the perceived and the directly lived. The object is to uncover the mediations between them, and Lefebvre's 'conceptual triad' offers us a theoretical framework. As a 'strategy', perspectivism is a conceptualised space tied to positivistic knowledge and de Certeau sees such a 'panoptic practice' as a 'triumph of place over time'. Photography is both indexical (relying on perspectivism) and privileges time, and it is this ability for temporal/spatial displacement which may be considered a tactical manoeuvre in the undermining of the strategic 'establishment of place'. Hence, the panoptic ism and estrangement of the post-landscape is 'made strange' through detournement. In its aesthetic dimension, the 'spatial uncanny' can be a powerful trope for projecting the felt response and trauma of 'placelessness' through the re-coding of spatial conventions. Surrealist photography offers many examples of symbolic displacement through informe which transgress dominant orders of spatialisation. Similarly, the Situationists used 'psychogeography' to cultivate awareness of ways in which everyday life is conditioned and controlled. Today, postmodern fldnerie disrupts 'landscapes of consumption', so transforming and contradicting learned discourses of space. For the photographer, the terrain vague can offer opportunities to speak both of and as the estranged. The 'photographic uncanny' makes use of photography's ability for temporal and spatial displacement, fragmentation and doubling. Such a tactical manoeuvre may deform or 'liberate' dominant space, seeking to transform it into imago, thus becoming the opposite of an alienated condition. I conclude by locating such 'dematerialisation' or 'anti-structure' within the 'luminous uncanny' and the anthropological theory of liminality. I have called this project Esperantis to suggest both an imaginary and mythical place (Atlantis), that has global connotations (Esperanto). Esperantis therefore sets out to explore imaginatively the material and psychological impact of the processes involved in the post-landscape; accentuate and focus attention upon peripheral territories which are frequently ignored; and propose a form of tactical engagement understood both as 'process' (to transcend), and as 'place construction' (to transform).

Esta dissertação buscou avaliar por quais caminhos fonológicos novas raízes são incorporadas ao esperanto. As palavras foram selecionadas a partir das revistas Kontakto, revista oficial da Tutmonda Esperantista Junulara Organizo (TEJO - Organização Mundial da Juventude Esperantista), lançada em 1963, enviada a assinantes em mais de 90 países, e Esperanto, revista oficial da Universala Esperanto-Asocio (UEA - Associação Universal de Esperanto), que teve sua primeira publicação em 1905, e é enviada a leitores em 115 países, além de uma lista terminológica sobre tecnologia (Nevelsteen, 2012), e, ainda, palavras listadas como não dicionarizadas no blog . Foram coletadas palavras de 13 línguas diferentes: árabe, chinês, coreano, espanhol, francês, inglês, japonês, komi, português, russo, turco, sânscrito e suaíli. A base teórica que orientou a análise foi a Fonologia de Empréstimo (Loanword Phonology), principalmente os escritos de Calabrese &Wetzels (2009), Vendelin & Peperkamp (2006), Paradis (1988), Kang (2011), Friesner (2009), Menezes (2013), Chang (2008) e Kenstowicz & Suchato (2006), Roth (1980). Fizemos, também, um levantamento bibliográfico de trabalhos já realizados sobre a fonética e a fonologia do esperanto, e comentamos questões gerais sobre as línguas planejadas e a comunidade de fala que o esperanto possui. A análise do corpus evidenciou que as palavras podem ser adaptadas tanto por meio da forma fonética ou da forma ortográfica da raiz na língua de origem. Além disso, verificou-se que ataques complexos que não violam restrições fonológicas do esperanto foram mantidos; a rima sofre, necessariamente, influência da morfologia quando adaptada; vogais longas foram adaptadas, em sua maioria, como vogais simples; e que algumas palavras possuem duas formas em variação sincrônica na língua.
This masters dissertation tried to investigate by which phonological directions new roots are incorporated into Esperanto. Words were selected from the following magazines: Kontakto, official magazine of Tutmonda Esperantista Junulara Organizo (TEJO - World Esperanto Youth Organization), which was first published in 1963 and is sent to subscribers in over 90 countries, and Esperanto, official magazine from Universala Esperanto-Asocio (UEA Esperanto Universal Association), which had its first release in 1905 and is sent to readers in 115 countries, in addition to a terminology list about technology (Nevelsteen, 2012) and to words not quoted on dictionaries but published on a list in the blog . Words were collected from 13 different languages: arabic, chinese, corean, spanish, french, english, japanese, komi, portuguese, russian, turkish, sanskrit and swahili. The theory basis that guided this analysis was Loanword Phonology, mostly the works of Calabrese &Wetzels (2009), Vendelin & Peperkamp (2006), Paradis (1988), Kang (2011), Friesner (2009), Menezes (2013), Chang (2008) and Kenstowicz & Suchato (2006), Roth (1980). We also made a bibliographic search on previous works about Esperantos phonetics and phonology, and we discussed general matters about planned languages and Esperantos community of speakers. The corpuss analysis showed that words can be adapted by its phonetic form as well as by its roots orthographic form on the original language. Furthermore, we observed that complex onsets which do not violate phonological restrictions of Esperanto were sustained; rime, when is adapted, is necessarily influenced by morphology; long vowels were, for the most part, adapted as simple vowels; and some words present two forms in languages synchronic variation.

Dissertação (mestrado)—Universidade de Brasília, Instituto de Letras, Departamento de Linguística, Português e Línguas Classicas, Programa de Pós-Graduação em Linguística, 2007.
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Esta pesquisa se propõe a analisar a renovação lexical da língua esperanto. Mais precisamente interessa pesquisar os mecanismos de formação neológica desta língua, e para tanto toma-se em consideração os processos neológicos de línguas nacionais. Pretende-se também proceder a um início de sistematização da documentação histórica da evolução lexicológica do esperanto, e com este propósito vão anexadas listas lexicais de acordo com sua situação de oficialização ou não na língua. Dentre os problemas tratados, ao se abordar o esperanto como língua em uso, estão: a verificação de quais mecanismos lexicogênicos são mais produtivos; a identificação dos princípios lingüísticos que regem a neologia; e a observação de indícios de vitalidade e expansão lingüísticas ou, ao contrário, de arrefecimento da criação lexical, segundo alguns pressupostos de vitalidade lingüística. Busca-se descobrir se o comportamento neológico do esperanto indica que há vitalidade suficiente para que seja considerado língua viva; se o fundo lexical mantém-se o mesmo no correr dos seus 120 anos de existência; se a reação dos falantes do esperanto com relação aos neologismos é diferente do que em línguas naturais, e se tudo que não é lexicografado é neológico. _______________________________________________________________________________ ABSTRACT
This research aims at analysing the lexical renovation of the Esperanto language. More precisely, its objective is to investigate the mechanisms of neological formation in this language, and thus it takes into consideration the neological processes of ethnical languages. A further intention is to proceed to a beginning of a systematization of the historical documentation of the lexicological evolution of Esperanto, and with that purpose lexical lists are attached, according to their situation of (non-) officialization in the language. Among the problems surveyed, while Esperanto is approached as a language in use, are: the verification of which lexicogenic mechanisms are more productive, the identification of the linguistic principles that bear the neology, and the observation of the indexes of linguistic vitality and expansion or, to the contrary, the decrease of lexical creation, according to some postulates for linguistic vitality. The study tries to discover if the neologic behavior of Esperanto indicates enough vitality for it to be considered a living language; if the lexical fund remains the same within the run of its 120 years of existence; if the reaction of the speakers of Esperanto towards neologisms is different from that of natural languages; and if all that is not in the lexicography is neological.

La lingua artificiale Esperanto, una volta creata e diffusasi in Europa, fece il suo ingresso in Cina agli inizi del XX secolo. Questo esperimento linguistico riuscì ad attecchire e ad attirare un gruppo di sostenitori che diedero vita a un vero e proprio movimento esperantista cinese. Il mio lavoro si propone di ripercorrere cronologicamente lo sviluppo di questa organizzazione sotto un’ottica storica ma soprattutto culturale. L’Esperanto e gli esperantisti cinesi, a differenza dei corrispettivi occidentali, sono riusciti a ritagliarsi sempre un ruolo importante nei momenti chiave della storia moderna cinese, adeguandosi ai vari contesti politici e bellici che la Cina visse nella prima metà del 1900 e continuando a essere attivi fino ai giorni nostri. Partendo da un’indagine diacronica del movimento esperantista in Cina, il mio lavoro si propone al contempo di evidenziare la dimensione sociale e i valori che i cinesi sono riusciti ad attribuire e a riconoscere in una lingua artificiale-spesso derisa e criticata- come l’Esperanto.

The thesis is focused on researching the recent phenomena of the emerging virtual Esperanto communities. The aim is to understand how feeling of belonging and connectedness are generated online. The theoretical framework that the study follows is Sense of Community theory by McMillan and Chavis (1986). It presents 4 components that combined together create a strong bond within a community – membership, influence, shared emotional value, and reinforcement of needs, later revised to spirit, trust, art and trade respectively. This particular theory helped significantly structure the way the analysis was carried out. The main results from the qualitative and quantitative data are that the sense of connectedness the respondents demonstrated to the Esperanto communities was strong. The interview participants have been members for more than 10 years, and have indicated they believed they shared similar values and needs with their co-members, but most strong ones with the groups they shared other interests except Esperanto. The Internet, as all interview participants confirmed, has played a huge role for the development of the Esperanto language and culture and currently connects thousands of Esperantists worldwide and provides them with a space to be producers of their media, Esperanto. Furthermore, some statements demonstrated that not speaking the language results in excluding people from the group, excluding also new members who used auxiliary languages (e.g. English or German) along with Esperanto, to help their communication at Esperanto gatherings. Finally, there were also found signs of segregation among an older generation of Esperantists, who made division between Esperanto speakers and non-speakers and between the different Esperanto institutions.

The planned language Esperanto achieved popularity in early twentieth century Japan, inspiring a national movement which was the largest outside Europe. Esperanto was designed to facilitate greater international and inter-cultural communication and understanding; the history of the language in Japan reveals a rich tradition of internationalism in Japan, stretching from the beginnings of the movement, in the wake of the Russo-Japanese war, through the end of the Pacific war, when, for a brief period, organised Esperanto in Japan ceased. Building upon existing studies of internationalism amongst elite opinion makers in Japan, this history of Esperanto reveals unexpected examples of internationalism amongst the broader Japanese public, a number of competing conceptions of the international world, and their realisation through a range of transnational activities. Esperanto was at once an intellectual phenomenon, and a language which could be put into immediate and concrete practice. The diversity of social groups and intellectual positions within the Japanese Esperanto community reveals internationalism and cosmopolitanism, not as well defined, static concepts, but as broad spaces in which different ideas of the world and the community of mankind could be debated. What linked the various different groups and individuals drawn into the Japanese Esperanto movement was a shared desire to make contact with, and help to reform, the world beyond Japan's borders, as well as a shared realisation of the vital role of language in making this contact possible. From radical socialists to conservative academics, and from Japanese diplomats at the League of Nations to members of rural communities in the deep north of Japan, although their politics often differed, Japanese Esperantists came together to participate in the re-imagining of the modern world; in doing so they became part of a transnational community, one which reveals insights into both modern Japanese history, and the nature of internationalism.

Den japanska nya religionen Ômoto grundades 1892 av DEGUTI Nao. 1922 och 1923 besökte tre Bahá'í-missionärer medgrundaren DEGUTI Onisaburô. Han tog stort intryck av hur de använde det internationella konstgjorda språket esperanto. Sedan dess stöder Ômoto tanken på att esperanto är det lämpligaste internationella språket, mycket lättare att lära än andra språk. Sedan 1923 lär sig många omotoister esperanto.

Under perioden 1925-1932 hade Ômoto en missionsstation i Paris. Några missionärer publicerade tidningen Oomoto Internacia och reste runt i Europa. De använde esperanto och försökte grunda lokala klubbar i Europa. Många europeiska esperantister blev intresserade av Ômoto, men enbart ett fåtal förstod verkligen dess budskap att Japan skulle ha en viktig roll i världen som en bro mellan det materiella västerlandet och det andliga österlandet.

Efter det att Ômoto utsatts för svåra förföljelser av de japanska myndigheterna 1935-1942, fortsatte Ômoto 1950 att undervisa i och att använda esperanto, men nu försöker inte Ômoto längre att sprida sin religion i världen, utan att ha ett gott inflytande, när man sprider sina heliga skrifter, utöver konst, använder esperanto och sprider idén om en världsfederation och om religionsdialog. Sedan 1997 publicerar Ômoto sina heliga skrifter på esperanto.

Maitreya (jap. Miroku) är ett viktigt begrepp i Ômotos mission. Fram till 1953 räknade man ofta med att DEGUTI Onisaburô var Maitreya; sedan 1954 talar man om den goda världen, Maitreya-världen.

The Japanese new religion Ômoto was founded in 1892 by DEGUTI Nao. In 1922 and 1923 three Bahá'á-missionaries visited the co-founder DEGUTI Onisaburô. He was very impressed by their use of the international artificial language Esperanto. After that Ômoto accepts the idea that Esperanto is the best international language, much easier to learn than other languages. From 1923 many ômotoists learn Esperanto.

During the period 1925-1932 Ômoto had a mission in Paris: A few mis-sionaries published the paper Oomoto Internacia and travelled around Europe. They used Esperanto and tried to found local clubs in Europe. Many European esperantists were interested in Ômoto, but only a few really under-stood its message that Japan had to have an important role in the world as a bridge between the materialist West and the spiritualist East.

After severe persecutions by the Japanese government in 1935-1942, Ômoto continued to teach and use Esperanto in 1950, but now Ômoto doesn’t try to spread the religion itself around the world, but instead it should have a good influence, when it spreads its sacred writings, promotes art, the use of Esperanto and the idea of a world federation and dialogue between religions. Since 1997 Ômoto publishes its sacred writings in Esperanto-translation.

Maitreya (jap. Miroku) is an important notion in the Ômoto-mission. Un-til 1953 DEGUTI Onisaburô, was often considered to be Maitreya; since 1954 one speaks about the good world, the Maitreya-world.

This master‟s dissertation aims to understand the language notion that circulates in media instruments of linguistics disclosure. To do so, we organized a file composed by some of these publisher instruments of teaching/learning languages of Idioms‟ Course and/or of linguistics movements, such as: folders, posters or electronic publish on the internet. We chose to investigate this subject because of the fact the language is distinguished by different designations; what trouble us were the different ways of refereeing to the English Language and the Esperanto; being these two languages, in special, that interested us. The reflections of this work has as theoretical reference the Discourse Analysis (DA) of French line. We are going to investigate the meanings movement about the language‟ definitions awarded in these materials in order to deconstruct the evidences which circulate these two languages in question. From this considerations, we‟ll try to operate with the politic and linguistic political notions that determine the productions and circulation of the meanings‟ effects about the language(s). Thereby, we divided the research in three parts named and constituted by the following way: in the Part I, Some pointed notions during the theoretical way , we presented the notions that will be developed at the long of our theoretical way, among which we pointed the subject, ideology and discourse; also mobilizing the imaginary formations, which are constitutive of the position-subject‟ taken so, after it, to understand the ways‟ movement from globalization to the world in view of these notions are determiners to the imaginary space that take up the languages in present times, XXI century. Have it done, we also approaches the religious‟ subject passage to juridical subject in the Middle Age, because, this is the passage we identify as one of capitalism‟ discourses founders around the language notion. In the Part II, Language and history: meanings effects , we operate with the constitutive historicity of English Language and of Esperanto trying to visualize the social-historical materiality by which these languages circulate media releases. At a last moment, in the Part III, The politic-ideological functioning of and about the languages , we‟ll investigate the politic and the ideology that rule the meanings effects in relation production on the languages, trying to explicit the different designations that circulate in the media instruments of linguistic disclosure to teaching/learning English Language and Esperanto.
A presente dissertação tem por objetivo compreender a noção de língua que circula em instrumentos midiáticos de divulgação linguística. Para isso, organizamos um arquivo composto por alguns destes instrumentos divulgadores do ensino/aprendizagem de línguas em cursos de idiomas e/ou de movimentos linguísticos, tais como: folders, cartazes ou divulgações eletrônicas na internet. Optamos por investigar este assunto em função de a língua se destacar por diferentes designações; o que nos inquieta são os diferentes modos de referir-se à língua inglesa e ao esperanto, sendo estas duas línguas, em especial, que nos interessam. As reflexões deste trabalho têm como referencial teórico a Análise do Discurso (AD) de linha francesa. Investigaremos a movimentação de sentido nas definições de língua atribuídas nestes materiais de divulgação a fim de desconstruir as evidências pelas quais circulam as duas línguas em questão. A partir dessas considerações, mobilizaremos as noções de político e de política linguística que determinam a produção e a circulação dos efeitos de sentido sobre a(s) língua(s). Dividimos a pesquisa em três partes, assim nomeadas e constituídas: na Parte I, Algumas noções destacadas durante o percurso teórico , apresentamos as noções que serão desenvolvidas ao decorrer do percurso teórico, dentre as quais ressaltamos as de sujeito, ideologia e discurso, mobilizando também as formações imaginárias que são constitutivas da tomada de posição-sujeito, para, depois disso, compreendermos a movimentação de sentidos da globalização à mundialização, tendo em vista que estas noções são determinantes no espaço imaginário que ocupam as línguas na atualidade, século XXI. Feito isso, tratamos também da passagem do sujeito religioso ao sujeito jurídico no período histórico da Idade Média, pois é esta passagem que identificamos enquanto um dos discursos fundadores do capitalismo em torno da noção de língua. Na Parte II, Língua e história: efeitos de sentido operamos com a historicidade constitutiva da língua inglesa e do esperanto tentando visualizar a materialidade sócio-histórica pela qual estas línguas circulam em divulgações midiáticas. Em última instância, na Parte III, O funcionamento político-ideológico da(s) e sobre as línguas , investigaremos o político e a ideologia que regem a produção dos efeitos de sentido em relação à(s) língua(s), tentando explicitar as diferentes designações que circulam nos instrumentos midiáticos de divulgação linguística para o ensino/aprendizagem da língua inglesa e do esperanto.

O surgimento e afirmação do esperantismo em Portugal é o tema desta dissertação, tendo-se delimitado o estudo ao período temporal entre 1892, ano da primeira publicação sobre a língua Esperanto em Portugal, e 1972, ano em que o Estado Novo permitiu a refundação da Associação Portuguesa de Esperanto. Organizado inicialmente nos centros urbanos de Lisboa e Porto, os primeiros cultores do Esperanto tinham origem numa pequena burguesia progressista, orientados por interesses comerciais, cosmopolitas e pacifistas. A partir do período da 1.ª Guerra Mundial o esperantismo estende-se ao operariado, que em grande medida o cultiva de forma politizada, o que trará a partir da década de 1930 uma resposta repressiva por parte da ditadura. Desta data até 1972 o esperantismo viverá décadas de ambígua e intermitente implantação, ora com liberdade e autonomia, ora com proibições e perseguições. A investigação pretendeu abranger duas dimensões. Primeiro, perceber em que medida o esperantismo português se compara com o movimento internacional, de génese europeia e por isso modelado pelas complexidades da história do século XX. Depois, sendo uma investigação enquadrada na área da Museologia procedeu-se, em paralelo com a reconstituição histórica, a um recenseamento de objectos passível de apresentar expositivamente o percurso do esperantismo português no período em análise.
The object of the present dissertation is the birth and strengthening of the portuguese esperantism, studied between 1892, the year of the first Esperanto publishing in Portugal, and 1972, when Estado Novo Dictatorship allowed the re-foundation of Portuguese Esperanto Association. Initially organized in Lisbon and Oporto urban centres, esperantism was practised by a progressive small burgeoisie, oriented to commerce, cosmopolitanism and pacifism. From the first World War onwards, esperantism extended to labour classes, who mainly lived it within a politically orientation, fact that triggered a repressive response from the portuguese dictatorship in the 1930 and next decades. Since then, and untill 1972, esperantism lived ambiguous and intermittent establishment, either free and autonomous, or persecuted and forbidden. This historic-oriented investigation aimed at responding to a pair of dimensions. First, to grasp the sense in which portuguese esperantism can be compared to the international european-based esperantist movement, which is modelled by the XX century historical complexities. Second, and because the present investigation is developed inside a Museology frame, to achieve, in parallel way, a gathering of material objects that could represent portuguese esperantism in an exhibition discourse.

Thesis provides a picture of the Esperanto movement in Czechoslovakia after World War II until the beginning of normalization in light of the central Esperanto periodicals. This period penetrated the existence SE CSR, era of sustained esperantismus by the young Esperantists and Esperantist the defenders of peace and finally Esperanto authority of the Ministry of Education and Culture, Committee of the Czechoslovak Esperanto. In the thesis are highlighted functional and organizational aspects of Esperanto movement, key events and characterized Esperanto interesting events (eg. Summer School of Esperanto). For a more comprehensive picture of Esperantist history, the movement of Czechoslovak Esperantist in the World Congress of Esperanto and the equally interesting relationship of the Esperanto and League of Nations are mentioned. Powered by TCPDF (www.tcpdf.org)

Esta tese faz a análise do fenómeno constituído a partir da criação da língua internacional Esperanto em 1887. A problematização é iniciada com a questão de uma língua internacional quer por referência às nacionalidades e suas realidades linguísticas, quer no contexto das esferas globalizadas e suas contingências multilingues; faz-se depois uma breve incursão pela história das línguas internacionais auxiliares, e por fim discutem-se os fenómenos dos movimentos sociais, também globais e com princípios de justiça e igualdade partilhados com a maioria das organizações esperantistas. A análise do percurso histórico do movimento do Esperanto, em diálogo com os princípios de progresso social, os ideais de pacifismo, os contextos nacionalistas, os fenómenos operários e libertários, as guerras mundiais, a construção de organizações transnacionais como a ONU e a UE, e a defesa dos direitos humanos em que se incluem os linguísticos, permitiu a ilustração da sua identidade com os movimentos sociais. Por fim, um trabalho exaustivo para o caso português reconstituiu o seu percurso histórico desde 1892 até à actualidade, rastreando protagonistas, grupos e associações, e o diálogo com os regimes políticos republicano, ditatorial e democrático.
This thesis analyses the phenomenon initiated with the creation of the international language Esperanto in 1887. The theoretical discussion introduces the problem of an international language, either relatively the nationalities and their linguistic realities, either in the context of globalized scenarios and its multilingual contingencies; it follows with a brief perspective of international auxiliary languages, and finally a view of social movements, which are also global phenomena and have principles of justice and social equality that are shared with most of the esperantist organizations. The historic analysis of the Esperanto movement, in dialogue with social progress principles, pacifist ideals, nationalistic contexts, labour movement and libertarian phenomena, the world wars, the construction of transnational organizations such as UN and EU, and the defense of human rights which include linguistic ones, all these allowed the illustration of Esperanto movement identity with social movements. At last, an exhaustive historical reconstitution of the portuguese Esperanto movement since its dawn in 1892 till present days, tracked back protagonists, groups and associations, and its dialogue with the republican, dictatorship and democratic political regimes.

This dissertation demonstrates that a group of western women connected to May Maxwell through ties of faith and friendship exemplified a distinct form of early twentieth-century feminism in their adoption and promotion of the transplanted Bahá’í Faith. In actualizing their doctrinal principles, they worked to inaugurate a millennial new World Order predicated on the spiritual and social equality of women. This group championed a unique organizational structure and transnational perspective that propelled them to female leadership, both as inspirational models and agents of practical change. By examining how Bahá’í doctrines shaped the beliefs, mythologies, relationships and reform goals of women, this dissertation broadens understandings of the ways in which religion can act as a vehicle for female empowerment and transformative identity. Together, western early Bahá’í women built individual and collective capacity, challenging gender prescriptions and social norms. Their millennial worldview advocated a key role for women in shaping nascent Bahá’í culture, and initiating personal, institutional, and societal change. Their inclusive collaborative organizational style, non-western origins and leadership, diverse membership, and global locus of activity, made them one of the first groups to establish and sustain a transnational feminist reform network. Although in some respects this group resembled other religious, feminist, and reform-oriented women, identifiably “Bahá’í” features of their ideology, methodologies, and reform activities made them distinctive. This research contributes to a more nuanced understanding of the role of women in the creation of modern religious and social mythologies and paradigms. A study of Bahá’í millennial religious feminism also expands current conceptions of the boundaries, diversities, and intersections of early twentieth-century western millennial, feminist, religious, and transnational reform movements.