Dissertations / Theses on the topic 'Phenomenological Tradition'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 27 dissertations / theses for your research on the topic 'Phenomenological Tradition.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
Biebighauser, Jeffrey. "Augustine and the phenomenological tradition." Thesis, University of Nottingham, 2012. http://eprints.nottingham.ac.uk/12725/.
Full textMaynard, Howard Ceri. "Bergson and the phenomenological tradition : a study of pre-phenomenological anticipations in Bergson." Thesis, Keele University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287971.
Full textFirnhaber, Michael Paul. "Experiencing rock art : a phenomenological investigation of the Barrier Canyon tradition." Thesis, University College London (University of London), 2008. http://discovery.ucl.ac.uk/1444172/.
Full textDehghani, Hessam. "TheTopology of Community in Aristotle: A Phenomenological Approach." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108643.
Full textThis work responds to the question of community at an ontological level before notions such as identity and subjectivity have been assumed. I ask the question of community in terms of the principles that give rise to the being-togetherness of people. Modern philosophy’s responses are famously a version of Laws, social contracts, universal definitions, ideals, and values. Post-enlightenment philosophy assumes such categories as laws, norms, and religions across the board, applying them to all gatherings of peoples. Especially with respect to the Islamic community, and more particularly during the colonial era, categories such as religion and religious laws were used by orientalists to define Muslims, non-Muslims, and different sectors among them. Against this background, this work attempts to study the gathering of “a people” and the genesis of the laws at an ontological level. This approach will ultimately show how one’s interpretation of the existence of beings in general reflects one’s reading of the legal or political gatherings in particular. I will argue that Heideggerian and post-Heideggerian phenomenology can serve as allies since they have already initiated this line of questioning by their radical critique of the authority of the subject. Heidegger separates his way from the mainstream phenomenology by formulating his critique of subjectivity by way of reviving the Greek, especially Aristotle’s philosophy. Through what he calls Destruktion, or deconstruction of the tradition, he shows that the above-mentioned modern formulations of the self and the world are ultimately based on a certain scholastic reading of Aristotle, which reduces all meanings of being to a categorial one. Derrida carries this critique of identity over to the ethical and political realm. He investigates human beings’ interpretive relation to “otherness” by replacing identity or self with “following.” The “otherness” that we are in “following” can be a god, another human being, the animals and the environment, or the tradition of the past. In all these relationships, the hermeneutic strategy towards “otherness” is principally the same. Derrida’s suggestion for the most authentic mode of ‘following’ is deconstruction itself. He shows that there are the same schematic formulations involved in explaining the coming-to-be and gathering of things in nature as are involved with “a people” in a community. The genesis and the function of laws are the same in the creation of events and bodies in a natural world as the actions and productions in a political and ethical realm. Following such a critique, especially through Derrida’s deconstruction, I try to reveal the forces in Aristotle’s text that can potentially lead to two different formulations of the gathering of a people. For Aristotle, the notions of hylomorphism and teleology explain the genesis of multiplicity and difference. In the political and ethical realm, these principles give rise to the constitution of a just “exchange community.” The critique of these notions opens the door for alternative modes of gathering. By questioning the predetermined end (telos), I will suggest that the generation of multiplicity and gatherings become “nomadic.” Thus, deconstruction as the most authentic attitude towards “otherness,” when applied to Aristotle’s teleology, turns into “nomadic distribution” and “nomadic following” of the other. As an example of the effect of this critique and its actual ethical and legal consequence, in the history of philosophy and among actual communities, I examine the genesis of gatherings and laws in Islam and among Muslims. I explain what it means to “follow” the other in nature and in human society in Islam. Finally, I examine what it means to be a nomadic follower of the laws of Islam. I argue that the rituals of Islam, like Hajj, illustrate the being of Muslims as the followers of otherness in the most explicit way. The analysis of Hajj reveals the conflict of laws and justice because the ritual is not about mere obedience to laws. Instead, through performing it, Muslims are led to contemplate and wonder about their relationship to God, nature, and their fellow human beings. In Hajj, the nature of “following” is illustrated and brought to light
Thesis (PhD) — Boston College, 2019
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
Jonutytė, Jurga. "Tradition as an experience of time: the intersection of phenomenological and narratological perspectives." Doctoral thesis, Lithuanian Academic Libraries Network (LABT), 2007. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2007~D_20071109_154210-66473.
Full textDisertacijoje analizuojama tradicija kaip istorijos filosofijos problema. Disertacijos tikslas – ištirti tradicijos dinamiką kaip savitą laiko patirtį, parodant tradicijos sąvokos vietą ir jos produktyvumą šiuolaikinėje istorijos filosofijoje. Teorinis disertacijos pagrindas – fenomenologijos ir naratologijos sankirta, kuri pastaruosius kelis dešimtmečius formuojasi kaip atskira kultūros reiškinių apmąstymo metodika. Tradicijos tema istorijos filosofijoje plėtojama lygiagrečiai su doktrinomis, analizuojančiomis daugiasluoksnio, skirtingų tankių ir ritmų istorinio laiko patirtis. Fenomenologijoje ši tema atsiranda kaip intersubjektyvios laiko patirties apmąstymų tęsinys, naratologijoje – kaip pasakojimo situacijos ir dinamiškos pasakojimo struktūros analizės tąsa. Taigi naratyvo teorija, kaip ir fenomenologinė intersubjektyvumo teorija, įgalina tirti daugumą klausimų, susijusių su tradicijos fenomenu: istorinio laiko patirčių modusus, kolektyvinės atminties, naratyvinės tapatybės formavimosi klausimus. Pirmojoje bei antrojoje disertacijos dalyse parodoma tradicijos sąvokos raida istorijos filosofijos kontekste bei paaiškinamos prielaidos tradicijos kaip filosofinės problemos atsiradimui naratologijoje bei fenomenologijoje. Trečiojoje dalyje, remiantis abiejų krypčių teiginiais bei konceptais, ištiriami svarbiausi tradicijos kaip istorinio laiko patirties struktūriniai aspektai. Paskutinėje disertacijos dalyje analizuojamos tradicijos temos plėtojimo praktiniuose ir teoriniuose... [toliau žr. visą tekstą]
Stermotich, Cappellari Francesco. "Spiritual in Islamic calligraphy : a phenomenological approach to the contemporary Turkish calligraphic tradition." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31386.
Full textAraujo, Renata Amaral. "Uma tradição viva: raízes para a alma - uma análise fenomenológica de experiências de pertencer em uma comunidade rural de Minas Gerais." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/47/47133/tde-09122009-095213/.
Full textThis thesis refers to the contemporary individual constitution in a cultural perspective specifically marked by the religious experience: the devotion to Our Lady of Nazareth in Morro Vermelho (Caeté/MG). We investigated, described, and discussed - through this fertile field of expression in our Brazilian culture, our popular celebrations how the experience of belonging emerges as a way of oneself´s conception in this context. To reach this objective, we analyzed how the community experience in Morro Vermelho, ordered by the Mariana devotion, contributes to the sense of belonging dynamic, giving opportunity to the local experience. For this it was necessary: a) the analysis of three interviews collected during the preparation and party of Our Lady of Nazareth, in 2001, facing the following situation: the relationship between the development of devotion, for the citizens of Morro Velho, and the manifestation of the sense of belonging experience to this place; b) the description of the elements in the community life of this village that help in the sense of belonging experience; c) the understanding of the dynamic of the sense of belonging, as it is experienced by the interviewees, and its influence in their self-awareness. We chose the Classic Phenomenology by Husserl as the analysis method, as well as some of his followers, what helped in the comprehension of the necessary steps to reach the essential meanings of the experiences lived by the real individuals, in accordance to the Psychology contribution. After that, we showed the common path of the belonging feeling among the interviewees, through the elaboration of the experience, identifying two common axes: a) knowledge, verification, and personal experience with Our Lady Nazareth: that emphasizes the development of the devotion for each interviewee, until the process of verification of the received tradition and b) from the personal relationship with Our Lady Nazareth, the party organization starts: which reveals the personal commitment of the interviewees to the party, through the requirement to make the specific task in the Mariana celebrations, the memory of the relationship with the Saint as a place of belonging and the answer to the requirement from the patroness as a manifestation of gratitude and expression of the belonging feeling. After this step, we interact with some authors, using themes from the analysis and elaboration of the experience, such as: the importance of the traditional knowledge for the modern life, the function of the tradition to offer roots for the soul and how the relation of the sense of belonging happens in a group of people. In the end, we made the theoretical reconstruction according to the a phenomenological perspective of the experiences, based on the confrontation between the structure of the sense of belonging experience of the interviewees from Morro Vermelho as a self-conception and the contribution of some authors, according to the experience elaboration of the witnesses, structured in three ways: a) the origin of the sense of belonging is a live tradition: the offer of a frame of reference; b) the apprehension of the meaning of the tradition: the basis for a conscious belonging feeling; and c) the conscience of belonging gets concrete in the construction of the party: sense of belonging as a self-awareness.
Grant, Stuart. "Gathering to Witness." Thesis, The University of Sydney, 2007. http://hdl.handle.net/2123/2057.
Full textGrant, Stuart. "Gathering to Witness." University of Sydney, 2007. http://hdl.handle.net/2123/2057.
Full textPeople gather. Everywhere. They gather to witness. To tell and to listen to stories. To show what was done, and how what is to be done might best be done. To perform the necessary procedures to make sure the gods are glorified and the world continues to be made as it should. To dance, to heal, to marry, to send away the dead, to entertain, to praise, to order the darkness, to affirm the self. People are gathering. As they always have—everywhere. Doctors, lawyers, bankers and politicians don evening wear to attend performances in which people sing in unearthly voices in languages they do not understand, to sit in rows, silent, and to measure the appropriate length of time they should join with each other in continuing to make light slapping noises by striking the palms of their hands together to show their appreciation at the end of the performance. One hundred thousand people gather on the last Saturday of September every year in a giant stadium in the city of Melbourne, Australia at the “hallowed turf” of the Melbourne Cricket Ground, to watch 36 men kick, punch and catch an oval shaped ball with each other, scoring points by kicking it between long sticks planted in the ground. The gathered multitude wears the same ritual colours as the men playing the game. They cry out, stand and sing anthems. This game is played and understood nowhere else in the world, but in the Melbourne cultural calendar it is the most important day of the year. It is what makes Melbourne Melbourne. Before the whitefella came, aborigines from the clans of the Yiatmathang, Waradjuri Dora Dora, Duduroa, Minjambutta, Pangerang, Kwatt Kwatta—the wombat, kangaroo, possum, Tasmanian tiger, echidna, koala and emu, would gather on the banks of the Murray River, near what is now the twin cities of Albury/Wodonga to organize marriages, perform initiations, to lay down weapons, to dance, to settle debts and disputes, to tell stories, to paint their bodies, and to request permission from the Yiatmathang to cross the river and make the climb to the top of Bogong High Plains in late spring, to feast on the Bogong moths arriving fully grown after their flight from Queensland, ready to be sung, danced and eaten. On the island of Sulawesi, a son of a family bears the responsibility of providing the largest possible number of buffalo to be sacrificed at the funeral of his father. A sacrifice which will condemn the son to a life of debt to pay for the animals which must be slaughtered in sufficient number to affirm the status of his family, provide enough meat to assure the correct distributions are made, and assure that his father has a sufficiently large herd in Puya, the afterworld. Temporary ritual buildings for song and dance must be constructed, effigies made, invitations issued. Months are spent in the preparations. And then the people will arrive, family, friends, colleagues and tourists, in great numbers, from surrounding villages, from Ujung Pandang, from Jakarta, from Australia, from Europe, from the USA, to sing, dance, talk, look and listen. And if the funeral is a success, the son will gain respect, status and honour for himself, and secure a wellprovided journey to the afterlife for his father. In a primary school playground, in an outer suburb of any Australian city, thirty parents sit in a couple of rows of metal and plastic chairs on a spring afternoon to watch their own and each other’s children sing together in hesitant or strident voices, in or out of time and tune versions of well-known popular songs praising simple virtues are applauded; the younger the children, the greater the effort, the longer and louder the applause. Some of these people are the same doctors, bankers and lawyers who had donned evening wear the night before at opera houses, now giving freely of the appreciative palm slapping sound held so precious in that other environment. And they will gather and disperse and regather, at times deemed appropriate, at the times when these gatherings have always occurred, these lawyers, doctors, sons, mothers, sports fans, when and where they can and should and must, to sing, to dance, to tell stories, to watch and listen, to be there with and among each other bearing witness to their faith, their belief, their belonging, their values. But what, in these superficially disparate, culturally diverse and dispersed groups of people, what draws them, what gathers an audience, what gathers in an audience, and what in an audience is salient for the audience members? What gathers, what gathers in an audience?
Mosengo, Blaise Mfruntshu. "A Phenomenological Study of Academic Leaders at the Marianist University in the Democratic Republic of Congo." University of Dayton / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1555362691197213.
Full textToothaker, Rebecca D. "A phenomenological study of millennial students and traditional pedagogies." Thesis, University of Phoenix, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3691420.
Full textThe millennial generation comprises the majority of learners in the traditional university setting. Nurse educators identify problems developing teaching strategies in education that undergraduate millennial nursing students find engaging and meaningful. To prepare for the challenges of this group, it is imperative nurse educators examine preferred teaching methods, student learning styles, and needs in relation to traditional pedagogies. The purpose of this study was to identify the perception of millennial students participating in traditional pedagogies and its significant implications for nursing education. This interpretive phenomenological study recorded the lived experiences of millennial nursing students’ experiences in traditional classrooms. One on one interviews with 13 millennial students were conducted. Data collection and analysis aligned with van Manen’s method. There are five themes that emerged from the data: physically present, mentally dislocated; unspoken peer pressure; wanting more from the professors; surface learning; and lack of trust. The essence focuses around the central theme of belonging. The millennial students identified the most significant challenge in a traditional classroom was disengaging professors. Recommendations for faculty to engage nursing students through a method of shared responsibility of educational approach are given. Blended teaching pedagogies that offer traditional and active methods such as role playing and discussion forums are recommended.
Himeur, Emilie. "Une autre théorie critique : l'histoire intellectuelle de la revue Nord-américaine Telos 1968-2001." Thesis, Bordeaux, 2014. http://www.theses.fr/2014BORD0474/document.
Full textOur doctoral dissertation traces the intellectual history of the American criticalthought journal Telos from 1968 to 2001. Through our critical narrative, we intend tounderstand, in the weberian sense, the significant ideological evolution of the publicationorganization,which, in less than thirty years, moved from a neo-Marxist position affiliatedwith the American New Left to a populism related to the European New Right. Our workinghypothesis is that the link between Telos and the Critical Theory of the Frankfurt School isdecisive to understand its evolution and write its history. Our thesis is that Telos is adissenting organ of “North-American Critical Theory” (Mooney, Calhoun) expressed as a“critical traditionalism” that acts as a synthesis between various trends of contemporarycritical theory. As a synthesis, the telosian theory overcomes the legacy of the old Criticaltheory in a dual relationship of integration and negation. Ultimately, Telos produces its owncriticism, another critical theory
Crowe, Jeannine Amanda. "Experiences of the Non-traditional Student| A Phenomenological Study of the Experiences of Students Who Attend Non-traditional High Schools." Thesis, Piedmont College, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10974060.
Full textAlthough the public school has made great strides in making its vision of education for all a reality, 13.8% of the students continue to stumble in their pursuit of a high school diploma and 4.2% ultimately fail in this pursuit (Dalton, Ingels, & Fritch, 2015; “Public high school graduation rates,” 2016). This phenomenological study explores the lived experiences of students who initially chose to drop out of high school but chose to later re-enroll in a non-traditional setting. The purpose of this study was to find commonalities among the experiences of the participants to shed light on the essence of the phenomenon. This study included interviews with 30 non-traditional high school students and three staff members of a non-traditional high school. Three global themes emerged: 1) students were academically behind and over-age yet began to have feelings of hopefulness after attending the non-traditional high school, 2) students appreciate the supportive environment fostered at the non-traditional high school yet feel they are more independent and in control of their educational journey, and 3) students make more academic progress in the non-traditional setting yet continue to struggle to complete the requirements, specifically in mathematics, for high school graduation. The essence as revealed through this study is that students who choose to leave high school do so for academic, social and emotional, and familial reasons. However, these students also understand the benefits of earning a high school diploma. Therefore, they have chosen to re-enroll in a setting where they can use the knowledge they have gained through life experiences to help them complete their educational journey.
Woods, Erica Helaine. "A Phenomenological Study of Female Gender Inequality in the Defense Industry." ScholarWorks, 2015. https://scholarworks.waldenu.edu/dissertations/336.
Full textLau, Pui-Ling Teresa. "A phenomenological study of culture brokering in ethnic chinese nurses : toward a synergy of identity reconnection /." Connect to full text via ProQuest. Limited to UCD Anschutz Medical Campus, 2006.
Find full textTypescript. Includes bibliographical references (leaves 200-215). Free to UCDHSC affiliates. Online version available via ProQuest Digital Dissertations;
Scherger, Steven Patrick. "Challenges to the Understanding of God among Traditional Age College Students of Monotheistic Faiths: A Phenomenological Study." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1427670334.
Full textAdorno, Marie. "A Phenomenological Study to Describe the Pursuit of a Baccalaureate Degree in Nursing by Associate Degree Registered Nurses." ScholarWorks@UNO, 2010. http://scholarworks.uno.edu/td/105.
Full textLee, William Darrell. "Non-traditional entrants to the teaching profession a hermeneutic phenomenological study of the motivations, experiences, and reflections of second-career teachers /." Lynchburg, Va. : Liberty University, 2010. http://digitalcommons.liberty.edu.
Full textMills, Sarah. "How do veterans make sense of their disengagement from traditional exposure therapy and their subsequent engagement in a non-exposure based therapy for Post-Traumatic Stress Disorder?" Thesis, University of Wolverhampton, 2012. http://hdl.handle.net/2436/299388.
Full textMelendez, Melissa Sybel. "Gonzalo Castellanos-Yumar's Concerto for Viola and Orchestra (2003): A Phenomenological and Traditional Analysis of the Concerto with Consideration of its Stylized Venezuelan Folk Rhythms." Diss., Tucson, Arizona : University of Arizona, 2006. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu%5Fetd%5F1445%5F1%5Fm.pdf&type=application/pdf.
Full textYoder, Sarah Elizabeth. "A PHENOMENOLOGICAL STUDY OF CHARTER SCHOOL STUDENTS AND PARENTS IN ONE RURAL SCHOOL DISTRICT: WHY THEY GO, THE NATURE OF THEIR EXPERIENCES, AND WHY SOME CHOOSE TO LEAVE." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/449550.
Full textEd.D.
Two coinciding trends in education have given rise to this study: the political cycle of school reform and the heterogeneous nature of the charter school landscape. Since Minnesota became the first state to pass a charter law in 1991, the dramatic increase in the number of charter schools has provided opportunities for researchers to try to categorize the success of charter schools. Although the number of charter schools have almost doubled from 3,689 to 6,004 from 2005-2006 to 2012-2013, an average of approximately 500 charters have opened and more than 160 charter schools have closed per year during these eight years of the available data. However, students who attend charter schools do not have a monolithic educational experience. The purpose of this paper is to examine the perceptions of students and parents in relation to enrolling in a specific brick and mortar and several cyber charter schools, and if applicable, leaving said schools. This qualitative study explores the lived experiences of students and parents who reside in a rural public school district and chose to attend a cyber charter or brick and mortar charter school. Survey responses and information gathered from interviews of students and their parents/guardians were analyzed to illuminate the research questions. While the results will not be generalizable, this study has led to an understanding of what led these students to enroll in charter schools and if applicable, why they chose to leave. More specifically, three themes emerged from the data: (1) Family members, primarily mothers, significantly impacted students’ decisions to employ choice to enroll in charters; (2) The lack of extra-curricular activities in charters had a substantially negative impact on students’ experiences and (3) Educational quality was the foremost characteristic named in the determination to transfer out of a charter school. While there has been research on charter schools separate from studies on perceptions of school age children with respect to education programming, this examination indicates the need to unite charter research and student voice aspects within the realm of educational research.
Temple University--Theses
Leoni, Giacomo. "Inheritance and legacy: a phenomenological exploration." Thesis, 2015. https://hdl.handle.net/2144/16362.
Full textKgope, Tebogo Victoria. "A phenomenological study on the experiences of black people consulting African traditional healers in Tshwane." Thesis, 2012. http://hdl.handle.net/10210/7862.
Full textThe World Health Organization (WHO) defines African Traditional Medicine (ATM) as comprising of indigenous experiences of different cultures, approaches, knowledge and beliefs, which incorporates plant, animal and mineral-based medicines together with spiritual therapies in the treatment, diagnostic and the prevention of disease (WHO, 2008). It is estimated that up to 70-80% of the black population in South Africa consult African Traditional Healers (ATH) for their health care needs before or together with the use of other health care providers (Truter, 2007). According to Truter (2007) this is because many in the black population find ATH to be more accessible, familiar and more knowledgeable concerning culture-bound syndromes and traditions. Homoeopathy is a form of natural medicine that takes a holistic approach to the treatment of patients. As part of a holistic approach, Homoeopaths are required to understand their patient’s frame of reference and their life world. As many of the black patients who consult Homoeopaths also consult ATH, it is important for the Homoeopathic practitioner to understand these patients in order to ensure positive doctor-patient relationships. The aim of this qualitative phenomenological study was to explore and describe the experiences of black people consulting ATH in Tshwane and from this information, make guidelines for improved meaningful interactions between Homoeopathic practitioners and their patients who consult ATH. This was a contextual, qualitative and phenomenological research design. Ten black participants who consulted with ATH were interviewed. The participants were recruited by means of purposive sampling. African Traditional Healers were identified through the Kara Heritage Institute in Tshwane, an institution dealing with indigenous knowledge systems. Volunteers were recruited through advertisements (Appendix A) which were placed at the designated working areas of ATH with their permission. Participants completed the information and consent form (Appendix C).
Van, der Merwe Hester Maria M. Th. "Pastorale behoeftes en ervarings van Afrikaanssprekende gelowiges binne die Gereformeerde tradisie wat betrokke raak by kontemplatiewe spiritualiteit." Diss., 2008. http://hdl.handle.net/10500/3049.
Full textIn this qualitative research study the landscape of the age-old tradition of contemplative spirituality within the context of the reformed tradition was investigated. An empirical study was done to determine the pastoral needs and experiences of Afrikaans speaking believers from the reformed tradition, involved in contemplative spirituality. Questionnaires and qualitative interviews were used for this purpose. The research path has been further shaped by social construction theory as a postmodern approach. This study was born out of my own discovery of the healing qualities of contemplative spirituality and secondly due to the growing demand among Afrikaans speaking reformed believers for exposure to the disciplines of contemplative spirituality. Little research is available on this topic and is it the hope of this research to open new conversations about contemplative spirituality in the Afrikaans reformed tradition.
Practical Theology
M. Th. (Praktiese Teologie)
Smith, Khrystal L. "Going Greek a phenomenological exploration of participant experiences with fraternal and sororal membership traditions /." 2009. http://purl.galileo.usg.edu/uga%5Fetd/smith%5Fkhrystal%5Fl%5F200905%5Fphd.
Full textLevasseur, Priscilla W. "The Phenomenology of Everyday Experiences of Contemporary Mystics in the Jewish Traditions of Kabbalah." 2011. http://trace.tennessee.edu/utk_graddiss/1093.
Full textMokhosi, Mota Thomas. "Perceptions of African families about traumatic brain injury : implications for rehabilitation." Diss., 2000. http://hdl.handle.net/10500/17485.
Full textPsychology
M.A.(Clinical Psychology)