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    <title>OAR@UM Collection:</title>
    <link>https://www.um.edu.mt/library/oar/handle/123456789/70443</link>
    <description />
    <pubDate>Mon, 06 Apr 2026 12:12:40 GMT</pubDate>
    <dc:date>2026-04-06T12:12:40Z</dc:date>
    <item>
      <title>Myth and history in the West African novel</title>
      <link>https://www.um.edu.mt/library/oar/handle/123456789/101151</link>
      <description>Title: Myth and history in the West African novel
Abstract: The study of African literatures necessitates a clean break from European and Western&#xD;
assumptions about the function of art and about the role of the artist in the community.&#xD;
The West African writer is deeply involved in the moulding of identity in a situation that&#xD;
is complex and, at times, paradoxical. National consciousness has to evolve within&#xD;
arbitrary boundaries left by colonialism and the African novelist has to create an&#xD;
authentic sense of identity through the English language and a Western genre. These&#xD;
conditions are particular to Africa and their manifestation in the African novel cannot be&#xD;
accounted for in European terms only.&#xD;
This thesis examines myth and history as manifested in the novels of Chinua Achebe,&#xD;
Ayi Kwei Armah and Wole Soyinka. The starting point was an exploration of myth and&#xD;
history in West African novels. This showed that the traditional opposition between&#xD;
mythological thought and historic vision was untenable vis d vis the writer’s practice in&#xD;
Africa. Chinua Achebe, Ayi Kwei Armah and Wole Soyinka all show a mythopoeic&#xD;
sensibility as well as an ethical consciousness. Their recourse to myth rarely leads&#xD;
outside a time referent but is always grounded in the authors’ commitment to their&#xD;
society's actual situation. &#xD;
The novels of Achebe, Armah and Soyinka are explored through the theories of Edward&#xD;
Said, Frantz Fanon and Homi Bhabha. The practice of the writers themselves in the novels, as well as comments about art and the artist in their essays, pointed towards the&#xD;
work of these theorists. The writers’ own development and their response to the political&#xD;
situations in which they have been, at times, personally involved is also brought to bear&#xD;
on the discussion of the novels.&#xD;
A sincere desire to bring about a fuller understanding of the native element of the novels led to an exploration of historical, religious and sociological material about the&#xD;
Igbo, the Akan and the Yoruba of West Africa. The focus on the indigenous aspect of the&#xD;
novels follows from the rejection of the attitude that privileges ‘universal’-over local&#xD;
elements. This has been done in the consciousness that this process neuters and&#xD;
devitalises an art whose very heart is socio-political commitment.
Description: PH.D.</description>
      <pubDate>Wed, 01 Jan 1997 00:00:00 GMT</pubDate>
      <guid isPermaLink="false">https://www.um.edu.mt/library/oar/handle/123456789/101151</guid>
      <dc:date>1997-01-01T00:00:00Z</dc:date>
    </item>
    <item>
      <title>Religion : the disturbing factor in a Mediterranean peace process</title>
      <link>https://www.um.edu.mt/library/oar/handle/123456789/93465</link>
      <description>Title: Religion : the disturbing factor in a Mediterranean peace process
Abstract: In recent years, there has been much comparative study on the role of religion in&#xD;
international affairs. It has by now become an accepted fact that our century, particularly this last&#xD;
decade or so, has once more seen the rise of religious movements. I particularly find the&#xD;
Mediterranean an interesting case-study in this respect: one cannot ignore the religious factor in&#xD;
conflicts such as the Arab-Israeli conflict and the situation in Lebanon, just to mention two&#xD;
prominent examples. The intense, and often disturbing, relationship between religion and politics&#xD;
is a characteristic in this part of the world. Even more interesting are the relations Judaism,&#xD;
Christianity and Islam have with each other. The three Abrahamitic religions, as they are often&#xD;
termed, have co-existed in this region for centuries, although the "co-existence" has many times&#xD;
degenerated into mere "tolerance" or even downright violence.&#xD;
In this study, therefore, I shall be looking at each of these religions in tum and at their&#xD;
place in the history of Mediterranean politics. From these, I have tried to extract values which&#xD;
can be translated into relevant and concrete policy action. Thus, in the first chapter, I have dealt&#xD;
with Judaism and its unique interpretation of the value of redemption, which is perhaps why&#xD;
Judaism has often been called the religion of hope. This is then followed by examples of events in&#xD;
the Mediterranean which have or have not lived up to this value.&#xD;
The second chapter deals with forgiveness as understood in Christian terms. Once again,&#xD;
this is followed up by examples of where and when such a value proved to be so decisive in a&#xD;
particular context. One of the most outstanding examples of this is certainly the formal invitation&#xD;
Pope John Paul II extended to the PLO leader Yasser Arafat in 1982. Islam and its emphasis on&#xD;
justice comes in the third chapter. Of all the three, Islam is the only one which makes no&#xD;
distinction between religion and politics, so its notions of justice are indeed very interesting in an&#xD;
era where social injustice is at the heart of practically any conflict.&#xD;
Finally, the fourth chapter deals with the fact that these three values can only make a&#xD;
coherent whole if the three religions decide to cooperate further. Thus, this chapter deals with&#xD;
"interfaith" as a practice which evolved in the 1960s and which has gained an important place in&#xD;
the agenda of each of the three religions.&#xD;
Lastly, for the sake of brevity, this study has been limited to the Mediterranean, so the&#xD;
events that support the arguments belong to the Mediterranean environment. There are therefore&#xD;
many other events, such as the conflict in Northern Ireland, for example, which have not been&#xD;
mentioned. This study has also been limited to the three Abrahamitic religions and in their pure&#xD;
form; by this, I mean to say that I have not gone into much detail regarding the differences within&#xD;
every religion. Islam, for example, differs widely from country to country. Moreover, there are&#xD;
many other theological and social values that are of particular relevance to the issue we are&#xD;
discussing. I have however limited myself to one from each religion, to leave space for its analysis&#xD;
in a political context.
Description: B.A.(HONS)INT.REL.</description>
      <pubDate>Wed, 01 Jan 1997 00:00:00 GMT</pubDate>
      <guid isPermaLink="false">https://www.um.edu.mt/library/oar/handle/123456789/93465</guid>
      <dc:date>1997-01-01T00:00:00Z</dc:date>
    </item>
    <item>
      <title>Security council reform</title>
      <link>https://www.um.edu.mt/library/oar/handle/123456789/93000</link>
      <description>Title: Security council reform
Abstract: Over its first fifty years of existence the United Nations has become an established&#xD;
part of the firmament of international relations, involved in a massive range of&#xD;
activities, many of which are the essence of the functioning of international society.&#xD;
Despite divergent views of the UN Member States as to the actual value of the world&#xD;
Organisation, the need persists for an institution which can, in some way, however&#xD;
imperfectly, articulate the twin ideas of a universal society of states and the&#xD;
cosmopolitan universality of humanity.&#xD;
The Security Council wields considerable power and is precisely the single most&#xD;
important organ of the United Nations. Yet its revival has accentuated the gap&#xD;
between the Security Council itself and Member States not represented on it, and&#xD;
between the Permanent Members and temporary members of the Security Council,&#xD;
thus generating demands that its composition should no longer be dominated by the&#xD;
victors of the Second World War, but should instead accurately reflect the modern&#xD;
world.
Description: B.A.(HONS)INT.REL.</description>
      <pubDate>Wed, 01 Jan 1997 00:00:00 GMT</pubDate>
      <guid isPermaLink="false">https://www.um.edu.mt/library/oar/handle/123456789/93000</guid>
      <dc:date>1997-01-01T00:00:00Z</dc:date>
    </item>
    <item>
      <title>The new Franco-Algerian tensions</title>
      <link>https://www.um.edu.mt/library/oar/handle/123456789/89898</link>
      <description>Title: The new Franco-Algerian tensions
Abstract: The events that are occurring in Algeria today, are the result of Algeria's turbulent history. &#xD;
The years between 1978 and 1992 led to today's civil-war. Algeria's poor economy, social &#xD;
divisions, corrupt political life and, the spread of Islamic fundamentalism led to the crisis of &#xD;
1988. With the cancellation of the 1992 elections, hell broke open in Algeria. A civil-war &#xD;
between the military backed junta and the Islamic extremists has left more than 60,000 dead. &#xD;
The conflict spilled over the Mediterranean in 1994 into France. The French government &#xD;
unofficially backs the Algerian regime. French security forces have moved rapidly to isolate &#xD;
any extremist activities in France. A solution that suits both the Islamic extremists and the &#xD;
present government, is still far from being found. In my study of the state of affairs that has &#xD;
developed between these two nations whose pasts are stained with so much blood, I will try &#xD;
to shed some light on the salient points of today's conflict, on how it came about and on its &#xD;
repercussion on both states.
Description: B.A.(HONS)INT.REL.</description>
      <pubDate>Wed, 01 Jan 1997 00:00:00 GMT</pubDate>
      <guid isPermaLink="false">https://www.um.edu.mt/library/oar/handle/123456789/89898</guid>
      <dc:date>1997-01-01T00:00:00Z</dc:date>
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