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1
Apata, Gabriel O. "Pentecostalism and Nigeria : new forms of religious life." Thesis, Goldsmiths College (University of London), 2016. http://research.gold.ac.uk/18750/.
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Pentecostalism is on the rise in various parts of the world, particularly in Africa. Several studies have emerged in recent years that have attempted to explain the reasons for the movement’s proliferation. The focus of this thesis is on the Pentecostal revival in Nigeria, which, it is argued, can be seen as a new form of religious life that revolves around three central themes. The first is a new form of religious attitude that I describe as the Pentecostal experience that is generated by the ‘collective effervescence’. This experience is achieved through the rites and rituals of worship that consists in prayer, praise-worship and other forms of religious performance underpinned by feelings of spirituality. I argue that a consideration of the Pentecostal experience not only offers greater insight into the African religious attitude, but also marks an improvement on the religious experience theories of thinkers like William James. The second theme is the vehicle through which the Pentecostal experience is achieved: the body. The thesis discusses the role of the body and argues for its centrality to Nigerian Pentecostalism through its dynamic expressivity and sacred performance. The third theme of the thesis is the Nigerian Pentecostal approach to the scriptures. I contrast the oral aspects of African cultures with Western literary culture of the scriptures to argue that the dynamism of ecstatic performance that we find in the oral culture has informed the Pentecostal approach to biblical texts. Additional insights into these themes are provided by an ethnographic study of a Nigerian Pentecostal Church in London. The thesis also argues against the highly influential social deprivation explanation that has been advanced by a number of authorities. Overall it builds on existing studies of African Pentecostalism and breaks new ground in Pentecostalism scholarship.
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Whyte, Roxane O. "Fathers' Religious and Family involvement At Home; and Work and Family Outcomes." BYU ScholarsArchive, 2005. https://scholarsarchive.byu.edu/etd/5211.
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This study proposes and confirms two new predictors of work and family outcomes, thus far unexplored in existing work-family literature: fathers' religious involvement at home and fathers' family involvement at home. It is the first study to date to document that these produce a crossover effect to positively influence work-related outcomes including work-family conflict, work-family fit and job satisfaction. Data come from employed married fathers and their spouses participating in the 2001 BYU Marriott School of Management Alumni Work and Family Survey (n = 210), all members of The Church of Jesus Christ of Latter-day Saints (LDS). Findings are that fathers who were more religiously involved at home and their spouses reported greater marital satisfaction than fathers and their spouses who were less involved. Fathers who were highly involved with their families at home reported less work-family conflict, greater work-family fit, and greater marital satisfaction and spouse's marital satisfaction, than fathers who were less involved. Interactions showed that when fathers exhibit the combination of high religious and high family involvement, the religious involvement acts as a catalyst to generate greater levels of marital satisfaction and spouse's marital satisfaction. Finally, the study revealed a significantly positive relationship exists between marital satisfaction and job satisfaction. Results suggest that the father who engages in both high religious involvement and high family involvement at home may receive the benefits, or from a religious perspective, the "blessings," of enhanced marital satisfaction, and therefore, job satisfaction as a result of his fulfillment of sacred obligation to God. And, implications of the study suggest employing organizations may garner immense savings in terms of turnover costs due to the increase in job satisfaction among its employed fathers. Thus, data such as these suggest that flexible work arrangements, which may facilitate greater investment by the father in religious and family involvement at home, may create a dynamic system enabling enhanced family processes and, therefore, the strengthening of families, society and the economy.
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Fontes, Alexander David. "Catequesis Familiar: A Program of New Evangelization and Life-long Catechesis for the Family and through the Family." Digital Commons at Loyola Marymount University and Loyola Law School, 2015. https://digitalcommons.lmu.edu/etd/155.
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Carruthers, William Keene. "Religious orientation in marriage and family therapy." Diss., This resource online, 1993. http://scholar.lib.vt.edu/theses/available/etd-06062008-172913/.
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Hebert, Lisa Renee. "The role of religious beliefs and practices in the lives of African American family caregivers." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2827.
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Examines whether religious beliefs or practices have a positive or negative influence on the perceived level of stress and coping ability of African American family care providers. Through interviews with three African American females who are caregivers for spouses diagnosed with adult onset brain disorder it was revealed that all caregivers felt their spirituality and/or religious practices shaped how they approached providing care. Religious practices and spirituality affected how they felt about providing care for their spouses and how they dealt with difficult challenges.
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Hart, Andrea D. "Religious Activity and Mortality in the Elderly: The Cache County Study." DigitalCommons@USU, 2001. https://digitalcommons.usu.edu/etd/2603.
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No study, to date, has systematically examined the interplay of social contact, depression, functional disability, and cardiovascular health when examining the relation between religious activity and all -cause mortality. This study used Cox regression models as well as a series of structural equation models to elucidate these relations and resultant mortality over a 5-year period. This sample included 3,607 persons, age 65 and older, who participated in the Cache County Study on Memory in Aging, and who were not demented. Results indicate that when using Cox regression modeling, after controlling for other variables related to mortality, both religious activity and social contact remained statistically significant predictors of survival time. Based on hazard ratios obtained from the Cox regression models, it was found that subjects who attend church activities at least once a week or more are 41.6% less likely to die than subjects who attend church less frequently. Subjects who increase their social contact by each additional level gain 3% protection against mortality. Surprisingly, depression was not related to mortality in any analyses. Therefore, the best-fitting structural equation model did not include depression. Possibly, the most interesting findings from this study were the mediating effects found between functional disability, religious activity, social contact, and all-cause mortality. Using a nested series of structural equation models, we found that social contact mediates the relation between functional disability and mortality and that religious activity mediates the relation between functional disability and social contact These results indicate that social contact may be a crucial underlying mechanism, which is triggered by religious activity, and therefore acts as a mediator between functional disability and mortality. Limitations of this study include narrow or unidimensional measures, as well as problems w1th reliability. Due to the homogeneity of this sample, it may be very difficult to justify generalizing these results to a different population. Despite these limitations, this study finds that both religious activity and social contact converge in their effects on mortality and their interconnectedness is evident from these results. Both religious activity and social contact have important implications for the health of our elderly. Nevertheless, many multilayered aspects of religious behavior and social networks have not been addressed in this study. Future work investigating the consequences of the longitudinal aspects of religious belief, social networking, and depression is needed.
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Layton, Emily Gwilliam. "Anchors of Religious Commitment in Adolescence." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2407.
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This study explores adolescent religious commitment using qualitative data from a religiously diverse (Jewish, Christian, and Muslim) sample of 80 adolescents from California and New England. It identifies a new construct, "anchors of religious commitment," to describe what adolescents are committing to as a part of their religious identity. Seven anchors of religious commitment are discussed: (a) religious traditions, rituals, and laws; (b) God; (c) faith traditions or denominations; (d) faith community members; (e) parents; (f) scriptures or sacred texts; and (g) religious leaders. Various forms of expression are identified within each anchor of religious commitment, with issues of relationships and authority being most common among the different anchors. The findings broaden the conceptual understanding of commitment as a relational construct and not just a behavioral or attitudinal construct. Implications for the future research on adolescent religious commitment are discussed, as well as practical implications for parents and religious leaders.
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Kimball, Elisabeth R. "How Receiving and Providing Relational Compensators and Religious Expectations Influence Religious Experiences." BYU ScholarsArchive, 2020. https://scholarsarchive.byu.edu/etd/8486.
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Much research has been done on the concept of why people remain religious, formulating Rational Choice Theory. This involves the idea of compensators and religious expectations. In addition, other research and subsequent theories go into the duality of religious expectations and relational compensators—these relational compensators include love, support, forgiveness, and kindness from others. However, research has rarely explicitly explored what reportedly encourages individuals to stay in religious institutions despite religious demands. Through qualitative interviews with 198 highly religious families, this study analyzed the various expectations and demands individuals and families encounter, as well as the relational blessings they report receiving as a result of their religiosity. Findings indicate a complex connection between religious expectations and relational compensators, where some expectations are relational and may provide blessings for individuals who follow them. These findings indicate that some highly religious individuals do not view fulfilling certain religious expectations as a sacrifice. More research should be done to better understand why religious individuals of varying levels of religiosity remain religious as well.
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Eldridge, Michael David. "Dying Adam with his multiethnic family : understanding the 'Greek life of Adam and Eve'." Thesis, King's College London (University of London), 2000. https://kclpure.kcl.ac.uk/portal/en/theses/dying-adam-with-his-multiethnic-family--understanding-the-greek-life-of-adam-and-eve(6f882d7a-2845-4f54-9594-a81ec2135010).html.
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Turner, Itari. "Work-life balance among medical doctors in Nigeria : a gender perspective." Thesis, Brunel University, 2017. http://bura.brunel.ac.uk/handle/2438/14757.
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This exploratory study examined the perceptions and realities of work life balance among medical doctors in Nigerian Public Hospitals. The study aimed to investigate the coping strategies adopted by medical doctors to manage work life balance and finally to examine the gender differences in the lived experiences of male and female medical doctors in Nigeria. The literature revealed that conceptualising work life balance models or employee flexibility in an African work setting is problematic when juxtaposed with primordial African cultural values where work and life are an indissoluble existential unit. The transition from an agrarian economy to new capitalist workplaces in many African countries is still relatively new. This study fills the gap by unveiling the implications this narrative has for understanding contemporary WLB. Forty-one semi-structured in-depth interviews were conducted for this study. It involved male and female doctors from public hospitals across three geopolitical zones of Nigeria. The sample of doctors interviewed were specifically resident doctors with a wide range of specialties. Thematic method of data analysis was adopted to provide major themes which were used to discuss the findings of the research investigations. The findings reveal that work in the Nigerian medical sector is notoriously intense as it underscores challenges of long working hours, intense work demand and staff shortage. The findings further suggest women must tread a ‘delicate balance’ between subordination to male authority, domestic responsibilities and ambition/achievement in a professional career. This study makes two key contributions to knowledge. Firstly, the study contributes to existing literature on work-life balance in the Nigerian context, elaborating the situation with work-life balance initiatives and how medical doctors in Nigeria manage to cope with the shortcomings of the organisations. Secondly, the findings fostered a useful extension of the work-family border theory. The border theory explains how individuals navigate between life domains and boundary management. However, the theory has provided little information on the factors that affect how employees manage and negotiate between the domains. This led to the development of the work spiritual life balance model.
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Bauer, Nancy. "A special family in Christ the canonical requirement of common life for members of religious institutes and societies of apostolic life /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Todhunter, Robbin G. "The relationship between religious and spiritual factors and the perpetration of intimate personal violence." ScholarWorks, 2009. https://scholarworks.waldenu.edu/dissertations/687.
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Intimate partner violence (IPV) is a multifaceted social issue that affects the Christian faith community as it does the secular community. Though the literature reflects some understanding of general correlates and possible antecedents to IPV within the Christian community, the impact of religious and spiritual factors tends to be homogenized and is often misjudged. Allport's theory of intrinsic and extrinsic religious orientation provided a platform for investigating Christian male-perpetrated IPV. This quantitative study utilized survey design and measured the impact of 10 select religious and spiritual factors on the probability of physical or sexual IPV perpetration. Archival data from Wave III of the National Longitudinal Study of Adolescent Health were used and included male participants ages 18 to 26 who nominally classified themselves as Catholic, Protestant, or Christian. Data were analyzed using binary logistic regression and results indicated that IPV perpetration could not be predicted from the 10 religious or spiritual factors. Given the geographic breadth and the size of the sample utilized, not finding a predictive model suggests there may be a lack of consistency in religious and spiritual orientation in these young males and elucidated analysis problems resulting from multicollinearity and the use of ordinal data. Though a predictive model for Christian male-perpetrated IPV was not found, the results of this study can contribute to social change by challenging existing ecclesiastical paradigms regarding which religious or spiritual factors, if any, impact Christian male-perpetrated IPV and which religious and spiritual factors should be addressed in faith-based batterers' programs targeting young adult males.
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Idoko, Victoria. "The Christian-Muslim conflict of Jos, Nigeria: causes and impact on development." Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/d1010745.
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The aim of this study is to examine conflict and how it impinges on development. Conflict is an inevitable element of human existence since creation and has always affected human activities and endeavors in several ways. Understanding the dimensions of human conflict therefore provides blueprints on how to manage and resolve conflicts. This makes this study timely. In this research, some relevant related to conflict management approaches were examined. The research adopted a case study approach using the Jos Plateau conflict in the Plateau State of the Federal Republic of Nigeria. Data was collected and analyzed using a mixed research methods approach. The findings show several causes of this conflict among which are differences in religious beliefs among the people of the area, socio-economic causes, political tensions and land disputes. The consequences of the conflict identified are: it retards development in the area, creates fear and feelings of insecurity, destruction of property and loss of human lives. This study also examined how the conflict impinges on people-cantered development. In terms of how the conflict can be mitigated, respondents think education, creation of employment opportunities, the administration of justice and the practice of tolerance values is going to promote a spirit of coexistence and eventually result in a more peaceful and stable environment.
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Dalton, Hilary. "Exploring the Connections and Tensions Between Sacrifice and Self-Care as Relational Processes in Religious Families." BYU ScholarsArchive, 2017. https://scholarsarchive.byu.edu/etd/6680.
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The relational processes of sacrifice and self-care both influence every human relationship and as such, every human has to learn how to engage in them. Families are one of the many communities in which one must address sacrifice and self-care. This study provides a qualitative exploration of the relational processes of sacrifice and self-care among a sample of 198 highly religious (Abrahamic faiths) families. In-depth analyses explored motivations, types, and related family processes among family relationships. Five themes from the data about how families perceived and addressed the relational processes of sacrifice and self-care are discussed: (1) tensions between sacrifice and self-care, (2) motivations of sacrifice and/or self-care, (3) types of sacrifice, (4) types of self-care, and (5) processes in faith and family relationships. The ways that participants discussed struggling to address these processes are discussed along with why these ideas are important for marriages and families.
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Dankasa, Jacob. "Information Use Environment of Religious Professionals: a Case Study of the Everyday Life Information Seeking Behavior of Catholic Clergy in Northern Nigeria." Thesis, University of North Texas, 2015. https://digital.library.unt.edu/ark:/67531/metadc804955/.
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This study explores the everyday life information seeking (ELIS) behavior of Catholic clergy in Northern Nigeria and describes their information use environment (IUE). It employed a mixed-method case study using survey and episodic interview techniques of data collection. The ELIS of Savolainen, the IUE of Taylor and the small world of Chatman were theoretical frameworks that guided this study. Findings showed that the IUE of these Catholic clergy is shaped by four elements: (1) geographical location and culture, (2) the celibate clergy, (3) their information needs, and (4) the information sources used to resolve these needs. Three types of information needs were identified: essential needs, circumstantial needs and intermittent needs. There was a high interrelatedness between the effects of culture and celibacy on the information seeking of these clergy. They are not likely to cross boundaries of their world to seek particularly essential information about their ministry or private lives. The findings of this study align with Chatman’s proposition that members who live in the round will not cross the boundaries of their world to seek information. The study found problems with access and availability of information, which included lack of familiarity with electronic/online library databases among the clergy, and the lack of archives and documentation of records and historical materials. It recommended the development of an archiving and documentation plan that digitizes paper documents for electronic management, including policies on data curation for the Catholic religious institutions in Nigeria.
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Redd, Jerry Lyman. "Creating High-Quality Marriages: A Qualitative Study of Religious Couples." Diss., CLICK HERE for online access, 1999. http://patriot.lib.byu.edu/u?/MTNZ,14663.
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Shichida, Toshi. "The Workings of Admiration and Adoration in Contrast to Self-Interest Within Religious Families." BYU ScholarsArchive, 2016. https://scholarsarchive.byu.edu/etd/5843.
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The workings of admiration and adoration within individuals and the family as attitudes against self-interest were investigated. Interviews with American families in two New England states from ten Christian denominations (n = 20) were analyzed qualitatively. As a result, admiration was observed among almost all the families. Three means-end structures emerged in regard to spouses' configuration of the components of adoration, and these three groups of families indicated different features of family. The spouses of the Holistic Devotion (HD) group devoted all resources to God, rejecting the quest for self-interest, defining marriage/family as a coherent unit to serve God. The children participated in this attitude, expressing a similar devotion to God and rejection of self-interest. The spouses of the Personal God (PG) group perceived God as a meaning-maker and a benefactor who was involved in marriage, having multiple goals including spiritual growth and marital care and togetherness. The children expressed similar goals, including family togetherness and affirmation of satisfaction of self-interest. The spouses of the God-as-Benefactor (GB) group mentioned only admiration, and perceived that God was less involved in marriage; they valued marital care that functioned as mutual satisfaction of self-interest. The children similarly sought family togetherness, were centered in self-interest, and religion was instrumental to their self-interest. Six functions working in the family relationships of the HD group were elaborated, and the unique ontology behind these functions was analyzed.
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Herron, James W. "Members' perception of the church's role as an agency of help for family life." Thesis, Virginia Tech, 1989. http://hdl.handle.net/10919/44647.
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Questionnaire responses of 244 active church members regarding the church's role in providing programs and services for family life needs and issues were analyzed. The sample were members of Christian Churches/Churches of Christ, 16 years old and older who attended at least one church service per month. The major predictors of a church member's general attitude concerning the church providing programs/services for family life are age and feelings of general needs of families in America. The younger members tend to be more interested in a wider variety of church sponsored programs/services while older members are less supportive of a broad spectrum of family life programs. The greater the church member's feeling of needs of families in general the more positive their expressed attitude about the church offering programs/services.
There is also a systematic relationship between gender of the church member and their attitude toward the church providing family programs/services. Females tend to hold the stronger feelings, both positive and negative, while males tend to express the more moderate attitudes. A relatively strong positive correlation was found between the church member's awareness of the availability of a specific program or service and their perception of the appropriateness of the church offering the program or service.
Counseling is perceived as a priority for the church to offer, with the exceptions of pregnancy counseling and financial counseling. Programs and services dealing with aging issues and for the elderly tend to be ranked low in priority for the church to offer, as well as programs and services in connection with community services. Systematic relationships between specific programs/services and various demographic measures or church involvement measures are also discussed.Master of Science
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Oyewale, Bimpe Aderinre. "Factors affecting the implementation of the Family Life and HIV/AIDS Education curriculum in Junior Secondary Schools in Abuja, Nigeria." University of the Western Cape, 2011. http://hdl.handle.net/11394/5379.
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Master of Public Health - MPHThe Family Life and HIV/AIDS Education (FLHE) curriculum was introduced into Junior Secondary Schools (JSS) in Nigeria to provide young people with life skills and knowledge essential for protecting themselves from HIV/AIDS. However, coverage of schools with the FLHE curriculum implementation is low. The purpose of this study was to determine the factors that affect the implementation of the FLHE curriculum in JSS in Abuja, Nigeria. This study was a quantitative descriptive cross-sectional survey. The study populations were teachers from public JSS implementing the FLHE curriculum in Abuja, among whom 300 teachers selected using systematic random sampling constituted the sample size. A close-ended anonymous questionnaire was administered to the research respondents as a self-administered questionnaire in English Language in their schools. A total of 300 questionnaires were administered of which 251 completed questionnaires were returned and analysed. Data analysis was undertaken using SPSS version 17 and included frequency distribution, mean score and standard deviation (univariate analysis), and cross tabulations of dependent variable (teaching of FLHE curriculum) and independent variables (awareness of HIV/AIDS policy and government directive; level of knowledge of the FLHE curriculum; level of comfort to teach FLHE curriculum; religious belief and affiliation; and cultural values of respondents). Chi-square tests and p-values were calculated to determine relationship between variables. Throughout this study, the autonomy of the respondents and dignity were respected; and their participation was voluntary. There was full disclosure of the purpose of the study. The respondents were assured of the confidentiality and anonymity of the information collected; and their written consent were secured prior to participation in the study. The majority (72%) of teachers in this study were aware of the National HIV/AIDS Policy and the government directive to mainstream topics in the FLHE curriculum into existing subjects (78%). Just above one-third (36%) of the teachers had ever seen a copy of the HIV/AIDS policy and knew all the content of the policy. The study revealed that only 5% of the teachers in schools implementing the FLHE curriculum had sufficient level of knowledge of the FLHE curriculum. Majority of the teachers (71%) knew the content of only one (HIV infection) out of the five themes in the curriculum, and 4 out of 5 of the teachers were comfortable in teaching the curriculum to students. The lack of sufficient level of knowledge of the FLHE curriculum and the content of the HIV/AIDS policy and government directive among majority of the teachers were major factors that affected the implementation of the curriculum. Awareness of the government directive (P= 0.000) as opposed to the HIV/AIDS policy (P= 0.772) among the teachers was found to be an important factor to harmonize implementation modalities of the curriculum. The study also noted that personal perception (P = 0.000), cultural values (P = 0.000) and religious belief (P = 0.000) of the teachers as opposed to their religious affiliation (P= 0.218) were important factors in the teaching of FLHE curriculum to students. This study has established that several factors among teachers that included awareness of the government directive to mainstream topics in the FLHE curriculum into subjects, knowledge of the content of the FLHE curriculum and personal perception to the teaching of the curriculum, as well as religious belief and cultural values affected the implementation of FLHE curriculum in JSS in Abuja, Nigeria.
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Chase, Edwin. "Patches of the Quilt." Digital Commons @ East Tennessee State University, 2008. https://www.amzn.com/0978726332/.
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PATCHES OF THE QUILT is a collection of true stories written by the men and women who grew up at the Methodist Home for Children and Youth in Macon, Georgia. These stories began to surface at Homecomings. Whenever former residents got together, they shared old times, and over the years these oral histories have been honed to a richness and texture that is palpable. In this work you are invited to see the world through the eyes of a child beholding the ocean for the first time, or a precocious girl enjoying the pleasures of summer or the wonders of a starry night. You are encouraged to walk in the shoes of a platoon leader in World War II, directing his troops into battle for the first time. You may marvel at the lengths some boys will go to play a prank on an unsuspecting soul, or find a touch of the divine in the most unlikely places. It's all here. The title, "Patches of the Quilt," was derived from a welcoming ritual that began in the early 1980's. Since that time, whenever a child arrives at the Home, he or she is given a new, handmade quilt, and is told, "Like this quilt, you are unique and worthy to be cared for. We will do our best to care for you. You do your best to care for yourself." The beauty and softness of a quilt, the talismans of warmth and nurture, are remembered long after the words are forgotten. The patches that comprise what is the Methodist Home are infinite in number and include every aspect of the Home: especially the more than 10,000 children who have been given a new lease on life since 1872. Because this book is historical in nature, spanning more than one hundred years, it is chronological in spirit with the oldest stories in the earlier chapters and the more recent ones appearing later.https://dc.etsu.edu/alumni_books/1034/thumbnail.jpg
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Uche, Eugene C. "Religious-Base Social Relationship and the Psychological Well-being of the Elderly: Gender and Race variations." ScholarWorks, 2011. https://scholarworks.waldenu.edu/dissertations/1100.
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More people in the United States are approaching retirement age, a trend which has resulted in increased study on life satisfaction and psychological well-being of the elderly. Previous researchers have focused on the relationship between religious social support and life satisfaction; however, there remains a gap in the literature regarding how race and gender may influence this association. Knowledge of interactions between religiosity, gender, and race will enable counselors working with different groups of religiously inclined clients to develop and implement religious-based interventions specific to their clients. Guided by the social ecological model, the purpose of this study was to examine how gender and race influence religious social relationships and psychological well-being, optimism, and self-rated health among the elderly, using data from the Religion, Aging, and Health Survey. Pearson bivariate correlations and hierarchical linear regression were used to examine multicollinearity among variables and whether the association between the religious variables measured and the psychological well-being of the elderly varied by gender and/or race. All 3 religious constructs significantly predicted positive well-being outcomes. However, only gender and race interactions were significant for the religious-based relationships with others variable. Income and marital status were found to be significant covariats for this study. Also, both income and marital status were significantly associated with the relationship between religious variables and the psychological well-being of the elderly. Findings from this study can aid religious leaders and public health practitioners in developing programs and policies to improve perception of health and psychological wellbeing among the elderly.
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Thatcher, Jennifer Yorgason. "How Parents and Their Adolescent Children "Talk the Talk" in Religious Conversations." Diss., CLICK HERE for online access, 2006. http://contentdm.lib.byu.edu/ETD/image/etd1334.pdf.
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Makinwa, Akinlolu. "Challenges of disintergrating family life to youth ministry : a practical theological investigation." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71889.
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Thesis (MTh)--Stellenbosch University, 2012.ENGLISH ABSTRACT: The family as an indispensable social institution meant to serve as the first place of socialization, nurture and spiritual training ground for young people is disintegrating. The signs for disintegrating family life are evident and supported by statistics of high rates of divorce, domestic abuse and violence, juvenile delinquency caused by a lack of genuine nurturing of youth and unresolved family conflicts between husband and wife as well as between parents and children. This has become a global issue. This study therefore investigates the challenges of disintegrating family life to youth ministry from a global perspective by studying materials on global families and youth ministry. The aim of the study is to gain a conceptual understanding of the family, to identify the challenges contemporary families are currently facing, and to find ways in which youth ministry, with the help of young people, can respond to the challenges posed by disintegrating family life to their lives and thereby contribute to the reintegration of their present families while laying a good foundation for their future family for the glory of God and benefit of humanity. Since the family and youth are inseparable, the research studies the context of the disintegrating family, identifies causes and consequences of disintegrating family life as well as the challenges posed by disintegrating family life for youth ministry. Osmer‟s four practical theology questions are used to design this study. These are: what is going on, why is this going on, what ought to be going on, and how might we respond In light of the increase in family disintegration, the main research question is: What are the challenges of disintegrating family life to Youth Ministry? The aims of youth ministry are taken as the norm and these are: effective evangelism; comprehensive education that includes Christian education; financial education; health education; marriage and family life education, as well as pastoral care. The study argues that young people converted to Christ, taught and exposed to pastoral care can be active agents of change in their immediate and future family and thus becomes active agents of change in society. However, with millions of orphans, youth in refugee camps, children affected by divorce, and youth in child-headed families, can youth workers cope with the present and future challenges of disintegrating family life to youth ministry? The study proposed the God-bearing, relational and family-based-youth-ministry approach because the three approaches are deemed to be the most appropriate to enable youth ministry to deal with the challenges. Marriage and family life education is highly recommended as a prerequisite for contemporary evangelised and educated young people. This is to serve, firstly, as a reactive measure to help their immediate disintegrating family and secondly, to serve as a proactive measure to lay a solid foundation for the future family of contemporary youth. This, I hope, will be used by God to help curtail the vicious cycle of the disintegrating family life phenomenon and also bring relief to troubled youths, family and society.
AFRIKAANSE OPSOMMING: Die familie as `n noodsaaklike sosiale instelling wat bedoel is om te dien as die eerste plek van sosialisering, versorging en spirituele opleidingsgrond vir jongmense, is besig om te verbrokkel. Verbrokkelende familielewe is duidelik sigbaar en die tekens word bevestig deur statistieke van hoë syfers in egskeidings, huishoudelike mishandeling en geweld en jeugmisdadigheid wat veroorsaak word deur `n gebrek aan werklike versorging van jeugdiges en onopgeloste familie konflik tussen man en vrou, asook tussen ouers en kinders. Hierdie situasie het `n globale een geword. Die studie ondersoek om hierdie redes die uitdagings van verbrokkelende familielewe op jeugbediening vanuit `n globale perspektief deur bronne te bestudeer van globale families en jeugbediening. Die doel van die studie is dus om `n konseptuele verstaan van die familie te bekom, om die eise wat hedendaagse families ondervind te identifiseer, en om maniere te vind waardeur jeugbediening, met die hulp van jongmense, die uitdaging van verbrokkelende familielewe kan aanspreek. Sodoende kan jeugbediening bydra tot die herintegrasie van huidige families, en terselfdertyd `n goeie fondasie lê vir toekomstige families vir die glorie van God en tot voordeel van die mensdom. Aangesien die familie en jeug onskeibaar is, bestudeer hierdie navorsing die konteks van die verbrokkelende familie, identifiseer oorsake en gevolge van verbrokkelende familielewe, asook die uitdagings wat dit bied vir jeugbediening. Osmer se vier praktiese teologie vrae is gebruik in die studie-ontwerp. Dit behels: wat gaan aan, hoekom gaan dit aan, wat moet aangaan en hoe gaan ons reageer. In die lig van die styging in familieverbrokkeling, is die hoof navorsingsvraag: Wat is die uitdagings van die verbrokkelende gesinslewe op jeugbediening? Die doel van jeugbediening word geneem as die norm en dit behels: effektiewe evangelisasie, omvattende opleiding wat insluit Christelike opleiding, finansiële opleiding, gesondheidsopleiding, huweliks- en familielewe opleiding, sowel as pastorale sorg. Die studie argumenteer dat jongmense wat bekeer is tot Christus, en opgelei en blootgestel is aan pastorale sorg, aktiewe agente van verandering kan wees in hulle onmiddelike en toekomstige families en daardeur aktiewe agente van verandering in die samelewing kan word. Tog is daar miljoene weeskinders, jongmense in vlugtelingskampe, kinders wat geaffekteer is deur egskeidings, en kinders in huise wat deur kinders self beman word. Die vraag is – kan jeugwerkers die huidige en toekomstige uitdagings wat familieverbrokkeling op jeugbediening plaas hanteer? Die studie stel twee benaderings voor wat die meeste geskik is om jeugbediening in staat te stel om die probleem te hanteer, naamlik die God-draer en die familie-gebaseerde jeugbediening benaderings. Opleiding in die huwelik en familielewe word voorgestel as voorvereistes vir hedendaagse ge-evangeliseerde en opgeleide jongmense om sodoende eerstens te dien as `n reaktiewe maatreël om hulle onmiddelike verbrokkelende familie te help, en tweedens, om te dien as `n proaktiewe maatreël om `n soliede grondslag te lê vir die toekomstige families van hedendaagse jeug en die samelewing. Hierdeur kan die fenomeen van verbrokkelende familielewe beperk word.
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Jensen, Karen Adell. "Qualitative Analysis of Women Who Make Motherwork a Career Choice: Religious Minorities." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/3562.
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Interviews were conducted with 44 highly religious women from three demographics: Mennonite, Evangelical Christians and Cajun Catholics. The results provide insight into the reasons that faith appears to play a part in making motherwork a deliberate choice for many women. Comparing and contrasting the interviews within and between demographics as well as allowing for the influences of modern academia and media on attitudes toward motherwork grants voice to these often marginalized religious minorities. The resulting analysis shows that all of these women, to varying degrees, find value in motherwork. Each group seemed to have a perspective of this work which was unique between and yet common within the specific demographic. Across groups was a pronounced unity of thought that motherwork is profoundly important and that one is culpable before God in her execution of this potentially divine work
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Julius, Elize. "Moral formation in and through the christian family : a theological review." Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/17450.
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Assignment (M. Div.)--University of Stellenbosch, 2006.ENGLISH ABSTRACT: South Africans are confronted with the heartbreaking realities of society on a daily base. The question is, “How do we begin to bring about actual change concerning the distortion in the lives of people in our communities and who needs to take responsibility for this challenge? As a Christian, I approach the issue of social transformation from an understanding of God’s revelation of salvation to humankind, the church as ambassador of that message and the Christian family as the most basic entity of God’s body. It seems as if there is a definite need for virtuous living and nurturing in modern society as people relating to other people necessitate a specific understanding of how they will deal with one another. An exploration of morality and ethics –that which pertain to the character, custom and conduct of people within a community or society –moves us, however, from an initial autonomous What to do? to intimately following the question Who are we? The latter, in turn, cannot be answered unless it is preceded by asking “In what or whom should we hope?” The concern is that Christians indeed live by their conviction that God –as the “unifier of the entire creation” –has given us an order for living and that our direction for “who we are” and “how we ought to live” is found in the God of our hope –for times present and for times to come. Moral transformation of society is, thus, not about good people doing good things, but about human beings being formed into the form of Christ. The need for such a people –one that is morally transformed into the character of Christ –is especially of need in South Africa where communities and individuals are succumbed to the challenges of modern and postmodern times in unique ways. The dilemma for social transformation, however, seems to be in essence a concern for local forms of identities within which moral life can be sustained. It seems, therefore, that the most urgent and crucial task of society is the renewal of the family. Not only is the family the “the basic school of humanity” where children learn about life, but it is also the place where they learn about belief, faith and trust. Parents, who take seriously their task of commitment to raising their children according to the will of God, simultaneously serve as a sign of God’s hope and grace to other family members and their community.
AFRIKAANSE OPSOMMING: Suid-Afrikaners word daagliks gekonfronteer met hartverskeurende realiteite binne gemeenskappe. Die vraag is, “Hoe begin ons om daadwerklik verandering aan te bring met betrekking tot die verwronging van menselewens en wie is veronderstel om verantwoordelikheid te neem vir hierdie uitdaging? As Christen benader ek die aangeleentheid vanuit die perspektief van God se verlossings-openbaring aan die mens, die kerk as ambassadeur van daardie boodskap en die Christen-familie as die basiese entiteit van God se liggaam. Dit skyn asof daar ‘n definitiewe behoefte vir ‘n deugsame lewe en versorging binne die moderne samelewing is na aanleiding van die noodsaaklikheid van ‘n spesifieke verstaan van omgang tussen mense wat in verhouding tot ander mense staan. ‘n Studie van moraliteit en etiek –dit wat verband hou met die karakter, gewoontes en gedrag van mense binne ‘n gemeenskap –dui egter daarop dat ‘n aanvanklike outonome “Wat om te doen?” vooraf gegaan word deur “Wie is ons?”. Laasgenoemde kan egter nie beantwoord word indien dit nie deur “In wat of in wie moet ons hoop?” vooraf gegaan word nie. Die besorgheid lê daarin opgesluit dat Christene inderdaad volgens die oortuiging leef dat God –wie die hele skepping verenig –‘n lewensorde aan ons toevertrou het. Ons vind gevolglik die aanwysing vir “wie ons is” en “hoe ons veronderstel is om te leef” in God wie ons hoop is vir die hede en die toekoms. ‘n Morele transformasie van die samelewing handel dus nie oor goeie mense wat goeie dinge doen nie, maar handel oor mense wat na die beeld van Christus gevorm word. Die behoefte aan so ‘n geslag mense –mense wat moreel na die karakter van Christus getransformeer word –is veral noodsaaklik in Suid-Afrika waar gemeenskappe en individue op unieke wyse aan moderne en postmoderne uitdagings beswyk. Die dilemma met sosiale transformasie skyn hoofsaaklik ‘n besorgheid te wees vir plaaslike vorme van identiteit waarbinne ‘n morele lewe onderhou kan word. Dit blyk dus dat die vernuwing van die familie die dringendste en noodsaaklikste taak van die gemeenskap is. Die familie is nie alleen die “basiese menslike skool” waar kinders aangaande die lewe onderrig word nie, maar dit is ook die ruimte waar hulle oor geloof en vertroue geleer word. Ouers wat hul toewydingstaak om kinders volgens die wil van God groot te maak ernstig opneem, dien gelykertyd as ‘n teken van God se hoop en genade aan ander familielede en hulle gemeenskap.
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Jakubek, Joseph T. "Religious and Socio-Demographic Determinants of Marital Satisfaction." Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etd/1455.
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This thesis examines the relationship between socio-demographic characteristics, levels of personal religiosity, and reported marital satisfaction. Current research suggests links among these dimensions of interpersonal life, and building upon existing literature, I examine the effects of one's religious homogamy and the salience of religious homogamy in relation to one's reported marital satisfaction. Data used are parts of Wave II of the Baylor Religious Survey, a religiously-focused data set that compiles information of social and religious attitudes, beliefs, and behaviors on a national scale. Multiple hypotheses on possible links between variables are tested, and the relationships between marital satisfaction and many religious and sociodemographic variables are upheld; however, the relation between the salience of religious homogamy and marital satisfaction is most prevalent.
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George, Christopher Eric. "Can I Get a Witness?: Reclaiming the Baptist Testimony Tradition to Enhance Sense of Community in a Church Congregation." Methodist Theological School in Ohio / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=mtso1461682546.
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Brown, Brodrick Thomas. "The Impact of Client and Therapist Religious Commitment on Psychotherapy in a University Counseling Center." BYU ScholarsArchive, 2021. https://scholarsarchive.byu.edu/etd/9204.
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Religion is important to many Americans and the way they approach life, but psychologists are less likely than the general population to be religious. Because of this, it is important to not only know how religious commitment can influence clients' outcome and experience in psychotherapy, but also how the level of match between client and therapist religious commitment might impact those variables. The current study was undertaken in order to investigate how client religious commitment impacts distress at the beginning and end of treatment, how therapist religious commitment impacts the use of religious/spiritual interventions in therapy, and whether the level of match between client and therapist religious commitment predicts client perception of therapy and/or outcome. Seven hundred and thirty individual therapy clients at a university counseling center completed measures of religious commitment, symptom distress, and concerns about therapy throughout their course of treatment. Forty-four therapists also completed a measure of religious commitment in addition to session-by-session checklists detailing what types of interventions they used in each appointment with participating clients. Client religious commitment was found to significantly predict lower initial distress (B = -0.77, p < 0.001, R2 = 0.07, 95% CI [-0.97, -0.57]) and lower distress at the end of therapy(B = -0.32, p = 0.001, R2 = 0.34, 95% CI [-0.51, -0.14]), and fewer concerns about therapy predicted better outcomes (B = 2.04, p < 0.001, R2 = 0.38, 95% CI [1.52, 2.52]). Contrary to the findings of previous research, therapist religious commitment did not predict use of religious/spiritual interventions in therapy (B = 0.05, p = 0.062, R2 = 0.09, 95% CI [-0.002, 0.11]). Finally, level of match between client and therapist religious commitment was not related to client concerns about therapy (B = -0.002, p = 0.161, 95% CI [-2.40, 9.57]) or client outcomes B = -0.014, p = 0.120, 95% CI [-0.03, 0.004]). Possible explanations and influencing factors are put forth and the findings are discussed in the context of a highly religious population.
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Stout, Julie Ann. "Religious Couples' Reported Effects of Prayer in Conflict Situations." Diss., CLICK HERE for online access, 1999. http://patriot.lib.byu.edu/u?/MTNZ,22841.
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Marks, Loren Dean. "The Meaning of Religious Belief, Practice, and Community for Latter-Day Saint Fathers of Children With Special Needs." Diss., CLICK HERE for online access, 1999. http://patriot.lib.byu.edu/u?/MTGM,33230.
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Nwuke, Okechukwu Vitalis. "Leadership Transition Strategies for Medium-Sized Family Businesses' Sustainability." ScholarWorks, 2017. https://scholarworks.waldenu.edu/dissertations/4315.
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Medium-sized family businesses are major contributors to economic activities and job creation in Nigeria, but more than 50% of such family businesses fail after leadership succession. The purpose of this multiple case study was to explore the strategies that owners of medium-sized family businesses use to sustain the businesses after the leadership transition from the founders. The population for this study included 3 family business leaders in Lagos and Port Harcourt in Nigeria who have sustained their family businesses after the leadership transition from their founders. The conceptual framework for the study was based on the transformational leadership theory and the theory of planned behavior. Data collection was through semistructured face-to-face interviews and from company documents and artifacts. Data analysis was supported by follow up questions and member checking to enhance the credibility and trustworthiness of interpretations. The 4 themes that emerged were the founders' desire and support for transition, preparation of successors, trust and credibility of successors, and clarity of vision for both the founders and the successors. The findings from this study could contribute to positive social change by providing family business owners with strategies for managing leadership transitions to enable them to sustain their business operations after these transitions. Sustaining the family businesses might lead to a reduction in unemployment and enhance the incomes and well-being of the family members, communities, and Nigerian economy.
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Sharp, April D. "Question of the Butterflies." Kent State University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=kent1619005989453279.
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Garrett, Janice. "A Model of Delinquency Among LDS Adolescents: The Effect of Peer Influences, Religiosity, Personality Traits, School Experiences, and Family Characteristics." BYU ScholarsArchive, 1997. https://scholarsarchive.byu.edu/etd/4711.
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This study tested a multivariate model, which included peer influences, religiosity, personality traits, school experiences, and family characteristics, in predicting juvenile delinquency. The model compared two samples of youth belonging to The Church of Jesus Christ of Latter-day Saints (L.D.S.). A mail questionnaire and three follow-up mailings were sent to 1,078 youth living in the Pacific Northwest and 1,849 youth living in Utah county. The overall response rate for the sample was 63 percent. Extensive measures were used in assessing the variables included in the model. Structural equation modeling (LISREL) was used in the analysis because of its capacity to assess measurement error as well as to test the hypothesized direct and indirect effects of family characteristics. The results indicated that peer pressure is the strongest predictor of delinquency. Moreover, even after controlling for peer influences, internalized religiosity had a significant negative association with delinquent involvement. Personality traits, school experiences, and several of the family variables, such as family structure, family conflict, and maternal employment, did not prove to be significant predictors of delinquency after control for the other variables in the model. While no significant direct effects were found, family characteristics did strongly predict delinquency indirectly through heightening levels of youth's religiosity, protecting against peer pressure, and encouraging the selection of non-delinquent peers. Furthermore, gender and religious ecology differences were found in predicting delinquency.
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Omotowa, Ara Omobola. "Staffing Standards and Care Outcomes in For-Profit and Not-For-Profit Religious-Based Nursing Homes." ScholarWorks, 2017. https://scholarworks.waldenu.edu/dissertations/4547.
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Vulnerable older adults residing in nursing homes continue to experience poor care outcomes due to nurse staffing levels that are below the levels required for maintaining their well-being. Studies have shown that patient care outcomes in nursing homes are related to nurse staffing standards/levels, which are affected by profit maximization on adherence to registered nurses and licensed nurse staffing standards. The purpose of this descriptive study was to determine if there was a relationship between adherence to staffing standards and care outcomes in for-profit (FP) and not-for-profit religious-based (NFPRB) nursing homes using the profit maximization theory. Research questions focused on the relationships that profit maximization and nurse staffing standards had on the quality of care outcomes measures and the differences between the nursing homes on these variables. Secondary data were collected from public database and analyzed using the descriptive and inferential statistics, nonparametric tests, and binary logistic regression. Findings showed that profit measures were not related to staffing standards and care outcome measures in the NFPRB. There was a significant relationship between FP nursing homes and standards to care outcomes in FP but not in the NFPRB nursing homes. FP nursing homes did worse than NFPRB on care outcomes. Further research, using qualitative and mixed methodologies, is needed to study the effects of profit measures on nursing home care outcomes. The results of this study can effect positive social change by informing policy makers and healthcare professionals/leaders, and, by reducing adverse events, untimely death, and positively affecting the quality of care and life of the frail and vulnerable older adults residing in nursing homes.
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Siwella, Vimbainashe. "Family ‘Three-folding’: a conciliatory and affirmative paradigm for human development in caring consciousness in society." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/17839.
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Thesis (MTh)--Stellenbosch University, 2011.ENGLISH ABSTRACT: This dissertation is a literary study with a qualitative component, provoked by family 'crises' and escalating single parenting, predominantly by mothers in default family structures beset by many childcare issues. It investigates- through tacit elimination of weak paradigms, a developmental mindset, empirical research and biblical consultation- a holistic family paradigm best suited for individual human development in care consciousness in society. The study assumes that, at grassroots levels of society, monogamy, faithfully practiced by morally responsible, natural, parental agencies, is ideal for holistic child care and is suitable for human development. It can also serve as a pre-emptive strategy against the following: delinquency, father absence, abuse, neglect, divorce, separation, indifference, family disintegration, relational poverty, pathological disorders, feminized poverty calling for government intervention, and general societal unrest. However, the monogamous family set up of the nuclear family variety requires relational adjustment. Through studies in ethics and theology, 'care' emerged as a fundamental concept of what it means to be human and is a potential entry point to relational conflicts and lack of development sustainability. Care can spread through inclusion, affirmation, participation and empowerment of the formerly marginalized sectors. Perlas‘ social three-folding strategy, engages the power of politics and economics to care for civil society‘s needs in tripartite partnerships. Similarly, family three-folding units can be effective, at grass root levels, in bringing about holistic child care. Appropriate interpretation, contextual and responsible application of biblical principles for family life from both the OT and NT is part of the interdisciplinary research process. Ephesians 5:21- 6:4; Genesis 1:27-28, 2:24; Deuteronomy 6:6-9 and other appropriate texts will be analyzed in this regard. Holistic child care should contribute significantly to improvement in quality of family life leading to sustainable societies where human rights are respected and caring attitudes promoted globally. The empirical research sought data triangulation, of outstanding family and child care issues, through a phenomenological design that engaged mothers as the units of analysis. Variables were, among others, mothers‘ sentiments and perspectives of men, fathers and husbands. Samples of 10 single mothers, using a mixed sampling methodology and 10 married mothers (the focus group), were selected. In-depth interviews using standardized open-ended questions were utilized. The projective technique was effective in eliciting hidden, negative and bitter sentiments on gender issues requiring urgent attention. Work-overloaded mothers perceived men as self-centered pleasure seekers who are disinterested in child care. Abusive, controlling and economically non-contributing husbands are a burden to their spouses. Spousal rape, enforcement of government restraining orders and 'ukhutwala' issues also surfaced. On the other hand, seasoned, respectful affirmations of men were voiced by a few mothers who have experienced the godly power of forgiveness. Consequently, a frame of reference for family three-folding was outlined in chapter 5, based on biblical teachings, participant mothers‘ conciliatory mindsets, Christian single mothers‘ experiences, human rights considerations, good parenting strategies and relevant generic literature contributions. Conclusions: By analogy, family three-folding indirectly reflects, the relational and functional aspects of the Triune God; reconciliation is a crucial part of the Christian calling; care consciousness is God consciousness and no family is ideal enough out of union/ fellowship [koinonia] with the Lord. Consequently, a believing single mother and her children also constitute a three-folding family, with God as Father to the fatherless. Single parent families deserve support and encouragement. Family three-folding recommends, through dialogues in communities, that: - Men learn to curb their domineering tendencies and practice service [diakonia] to others, guided by biblical principles of servanthood and the "One Man Can…"manual; - women welcome responsible male headship in families for peaceful co-existence and holistic child care; - decision-making be inclusive of family members on issues that concern them; - awareness campaigns on sound family three-folding principles, values and models be initiated through the media, formal education and dialogues at all levels of the society.
AFRIKAANSE OPSOMMING: Die studie is 'n verduidelikende argument met 'n kwalitatiewe komponent, aangespoor deur gesinskrisisse, stygende enkel ouerskap, hoofsaaklik van moeders in gebroke gesinstrukture en gekenmerk deur baie kindersorgprobleme. Deur eliminasie van nie-holistiese situasies word 'n ontwikkelende houding, empiriese navorsing en Bybelse verwysings gebruik om 'n holistiese gesinsparadigma daar te stel vir die optimale menslike ontwikkeling en gemeenskapsbewuste sorg. Die studie veronderstel dat holistiese kindersorg deur 'n moreel verantwoordelike en natuurlike ouerlike agentskap ideaal is vir menslike ontwikkeling en dien as'n voorkomende strategie teen sosio-ekonomiese onrus, veroorsaak deur familie disintegrasie, verarmde verhoudings, misdaad, psigies-sosiale versteurings, mishandeling, verwaarlosing, egskeiding, skeiding, afwesige vaders, onverskilligheid, selfgesentreerde moeders, veramde vroue, wat tussenkoms van die regering noodsaak. Deur 'n studie van etiek en teologie het 'sorg' na vore gekom as 'n fundamentele konsep van wat dit beteken om menslik te wees en is 'n potensiale toegangspunt tot konflik in verhoudings en volgehoue ontwikkeling. Sorg kan deur insluiting, bevestiging, deelname en bemagtiging van die voorheen verstotenes bevorder word. Perlas se sosiale driepunt strategie kombineer die tussenkoms van politiese en ekonomiese invloed om in 'n driebeengenootskap na die burgerlike gemeenskap se behoeftes om te sien. Op dieselfde manier kan drievoudige gesinsverhoudings effektief wees op grondvlak om holistiese kindersorg te weeg te bring. Toepaslike interpretasie en kontekstuele en verantwoordelike toepassing van Bybelse beginsels vir gesinslewe uit beide die OT en NT is noodsaaklik. Efesiërs 5:21-6:4; Genesis 1:27-28 en 2:24 Deuteronomium 6:6-9 en ander toepaslike teksverwysings sal in hierdie verband geanaliseer word. Holistiese kindersorg behoort grootliks by te dra om die kwaliteit van gesinslewe te verbeter en te lei tot standhoudende gemeenskappe, waar menseregte gerespekteer word en omgee-verhoudings globaal bevorder word. Die empiriese navorsing het driebeen data van uitstaande gesins- en kindersorg situasies gesoek, deur 'n fenomenologiese ontwerp wat moeders betrek as analiseringseenhede. Veranderlikes was, onder andere, moeders se houdings en perspektief van mans, vaders en eggenote. 'n Steekproef van 10 enkel moeders, deur 'n gemengde steekproef metodologie, en 10 getroude moeders (die fokus groep), is gekies. Die projektiewe tegniek was effektief in die verkryging van die verborge, negatiewe en bitter sentimente omtrent gesalgskwessies wat dringende aandag vereis. Werk-oorlaaide moeders het mans beskou as selfgesentreerde plesiernajaers sonder enige belang in kindersorg. Mishandelende, oorheersende en ekonomiese nie-bydraende mans is 'n las vir hul gades. Eggenootverkragting, die afdwing van beperkingsbevele deur die regering en 'ukhutwla' sake het ook na vore gekom. Aan die ander kant is tydige, respekvolle ondersteuning van mans, wat die goddelike krag van vergifnis ondervind het, deur 'n paar moeders genoem. 'n Verwysingsraamwerk vir drievoudige gesinsverhoudings is gevolglik uiteengesit in hoofstuk 5, gebaseer op Bybelse lering, deelnemende moeders se versoenende ingesteldheid, Christelike enkel moeders se ondervindings, mense regtelike oorwegings, goeie strategieë vir kinderopvoeding en toepaslike generiese literatuur bydraes. Die gevolgtrekkings is: driebeen-gesinsverhoudings is kontekssensitief, holisties en weerspieël indirek die beeld van ons relasionele, funksionele, liefdevolle Drie-enige God; versoening is 'n belangrike deel van die Christelike roeping; sorgbewustheid is God bewussyn en geen gesin is ideaal genoeg buite die vereniging / gemeenskap [Koinonia] met die Here nie. Gevolglik behels 'n gelowige enkelmoeder met haar kinders ook 'n driebeenverhouding, met God as Vader vir die Vaderlose. Enkel-ouer gesinne verdien ondersteuning en aanmoediging. Gesin drie-vou beveel aan dat deur dialoog in gemeenskappe: - mans hulle dominerende tendense leer bekamp en diens aan ander leer lewer [diakonia], met Bybelse beginsels van diens en die "One Man Can…" handleiding as riglyn; - vroue verantwoordelik manlike hoofskap verwelkom in gesinne vir vredevolle saambestaan en holistiese kindersorg - besluitneming ingesluit word by gesinslede omtrent sake wat op hulle van betrekking is - bewusmakingveldtogte oor gesonde, versoendende driebeen gesinsverhoudings, waardes en modelle deur die media, formele onderrig en dialoog bekendgestel word aan alle vlakke van die samelewing.
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Adams, Marguerite Irene. "Family Stress and the Role of the Mormon Bishop's Wife." Diss., CLICK HERE for online access, 1991. http://patriot.lib.byu.edu/u?/MTAF,3891.
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Henegar, Abbie Gayle. "Relationships Between Adolescent Premarital Sexual Activity and Involvement in the Home, School and Church." Thesis, University of North Texas, 1988. https://digital.library.unt.edu/ark:/67531/metadc500636/.
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The purpose of the study was to find the relationship between adolescent premarital sexual activity and involvement in the family, school, and church. The sample was composed of 192 adolescents. The data were analyzed for significant relationships by using chi square test of independence. The study found that there were significant relationships between adolescent premarital sexual activity and family structure, family mobility, parental employment, grade level achievement, and parental attendance at school functions. Since the findings of a study of this nature are pertinent to society, further research needs to be done using a more heterogeneous sample and a more refined, limited instrument. The instrument should be further tested for reliability and validity.
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Kwan, Hee Young. "Christian life narratives of young adults who have non-Christian family members in the Republic of Korea narratives of keeping faith /." Thesis, Pretoria : [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-11062008-154932/.
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Elliyoon, Arezou, and University of Lethbridge Faculty of Management. "Work-family interface in Iranian women : the roles of religiosity and gender-role ideology / Arezou Elliyoon." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Management, 2010, 2010. http://hdl.handle.net/10133/2603.
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This research assessed the effect of religious orientation on experiences of Iranian women in balancing their work and family roles. Based on the proposed relationships among main variables of this study which are religiosity, gender-role ideology, work-family conflict and work-family facilitation, it was also hypothesized that gender-role ideology would mediate the relationships between religiosity and work-family conflict/facilitation. The participants of this study were 221 Iranian female employees working in the Wood and Glue Industry. The results supported some of the developed hypotheses. For instance, they showed that women with stronger religious beliefs felt the extra time spent on work responsibilities would have been better devoted to family roles. Further, the women who indicated that the role of religion is highly significant in their lives experienced less conflict between the behaviors performed at home and those performed at work. The results did not support the hypothesized mediating role of gender-role ideology.viii, 89 leaves ; 29 cm
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Cummings, Lindy. "“A promising little society”: Kinship and Community Among the White Water Shakers 1824-1850." Miami University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=miami1281018017.
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Burdsall, Tina Dawn Lillian. "The Effects of Race, Socioeconomic Status, and Religion on Formal End-of-Life Planning." PDXScholar, 2013. https://pdxscholar.library.pdx.edu/open_access_etds/976.
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Individuals who are facing death today are doing so in an environment that is significantly different than it was in the past. Medical technology is increasingly able to keep people alive even with multiple complex chronic conditions. While these advances in medicine are beneficial to many, it can also unnecessarily prolong inevitable deaths. Concerns over the ability to have a death that is in alignment with personal values has increased the interest in the use of formal end-of-life planning including writing an advance instructional directive and assigning a durable power of attorney for health care. Although research has indicated that the use of these formal planning strategies is beneficial, not everyone completes them. Using a current nationally representative sample, the three specific aims of this study were to examine whether there are racial and ethnic differences in formal end-of-life planning done by older African American, Hispanic, and White adults; to examine socioeconomic factors including education and income in formal end-of-life planning as well as assess the contribution of these factors in explaining racial and ethnic differences in formal end-of-life planning; and to examine the role of religiosity in formal end-of-life planning and to assess its influence on racial and ethnic differences in explaining formal end-of-life planning.
Logistic regression was run on data from the Health and Retirement Study (HRS) in order to analyze the completion of formal end-of-life plans by African American, Hispanic, and White decedents. Exit interviews conducted with knowledgeable proxies in 2008 or 2010 were combined with data from earlier waves of the HRS survey in order to analyze the completion of formal end-of-life plans, race and ethnicity, socioeconomic status, and religion.
Both Blacks and Hispanics were less likely to complete a written advance directive, assign a proxy, or complete both forms of formal planning than were Whites. Group differences remained after controlling for region of death and cause of death. Both Blacks and Hispanics were less likely to complete any form of formal planning than Whites. Group differences remained after additionally controlling for gender, age, marital status, whether the decedent had children, income, education, religious preference, importance of religion, and frequency of attending religious services. Higher levels of income and education both increased the odds that formal advance planning would take place. Religious preference was not significant, but decedents who had stated that religion was very important were less likely to plan while those that attended services frequently were more likely to plan.
I speculate that the role of cultural capital may partially explain the persistent racial and ethnic disparities and the importance of income and education. Additionally the dominant religious doctrines of Christianity may have a greater influence than the different religious teachings of Protestant and Catholics around end-of-life medical care. Contrary to expected findings, reference groups of those who attend religious services frequently may assist in formal planning. These finding may help guide interventions that can diminish disparities in the end-of-life experience. Understanding who are completing formal plans can help ensure end-of-life care that is in alignment with personal beliefs and values.
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Foreman, Hillary Jo. "The Holy and Other Ghosts: Stories." Ohio University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1586528590411429.
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McVicar, Michael Joseph. "Reconstructing America: Religion, American Conservatism, and the Political Theology of Rousas John Rushdoony." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1284987530.
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Oloyede, Tobi F. "The Resilience of Female Survivors of Intimate Partner Violence in Southwest Nigeria: An Interdisciplinary Analysis." Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/etd/3814.
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Female survivors of intimate partner violence (IPV) in Nigeria endure harsh and traumatic experiences that affect their rights as women and their well-being. As the phenomenon of IPV persists in Nigeria, it is not only a family problem but a critical social and psychological problem. This study examined Nigerian female survivors’ hidden strength, agency, and resilience, rather than their powerlessness and vulnerability. Analysis of survey questionnaires, interviews, and secondary scholarship reveals that some Nigerian female survivors of IPV are able to cope whilst navigating stressful and traumatic experiences. The results also show that survivors’ ability to thrive and cope under stress not only results from individual traits and use of agency, but also from external support. This study infers sociocultural change and female empowerment. The results propose a need for interventions and further research on the development of the concept of resilience in female Nigerian survivors of IPV.
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Fenn, Danielle. "Interracial, yet Intrafaith: Does a Common Religion Predict Higher Relationship Quality in Interracial Romantic Relationships?" BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3249.
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The purpose of this study was to analyze the association between relationship quality and religious discrepancy of interracial couples who are either married or cohabiting. Two variables of religious discrepancy (religious affiliation discrepancy and religiosity discrepancy) were studied. The sample included three groups of interracial couples: Hispanic-white, Asian-white, and Black-white. The data were analyzed using a structural equation model and regression estimates of the three groups were compared. Results showed a significant relationship in only three of the 12 relationships between the two variables of religious discrepancy and relationship quality. Significant negative relationships were found between religious denomination discrepancy and relationship quality for the Hispanic-white and Black-white group. In addition, a significant negative relationship was found between religiosity discrepancy and relationship quality in the Asian-white group. Clinical implications are discussed.
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Huntereece, Amy. "Shifting Paradigms: Using Action Research to Redefine Engagement in Faith Formation in Unitarian Universalism." Antioch University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1624449323727633.
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Watts, Steven Edra. "'Let us run in love together' : Master Jordan of Saxony (d. 1237) and participation of women in the religious life of the Order of Preachers." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/10154.
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In this thesis I argue that Jordan of Saxony (d. 1237), Master of the Order of Preachers, fostered a culture of openness toward the participation of women in the religious life of the Dominican order. This is demonstrated, in part, through the study of the nature of Jordan's support for Diana d'Andalò (d. 1236) and her convent of Sant'Agnese and his presentation of female pastoral care in the Libellus, his history of the order. The argument is also developed by means of a chronologically-informed reading of Jordan's letters, which explores his use of familial language, his employment of the topoi of spiritual friendship, and the significance he attributes to the role of religious women's prayer in the order's evangelical mission. Jordan's friendship with Diana d'Andalò and her convent of Sant'Agnese is well-known, if not necessarily well-explored. It is usually treated as a case apart from the order's increasing hostility to the pastoral care of religious and devout women, which gained momentum over the course of Jordan's tenure. This thesis seeks to break down this compartmentalized view by articulating not only the close parallels between Jordan's perception of friars and nuns within the order, but also the way in which he extended bonds of mutual religious commitment to religious women outside the order. As such, this study also intends to contribute to a growing historiography that explores the various ways in which medieval men and women participated together in religious life.
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Delaney, Micah T. "MY CHILD WILL HAVE A VOICE: BLACK SINGLE MOTHERS WITH FIRST TIME CHILDREN AND THE TENSIONS IN COMMUNICATION BETWEEN MOTHERS AND THEIR TRADITIONALLY RELIGIOUS MARRIED PARENTS." University of Akron / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=akron1623497956787143.
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Rodriguez, Denise, and Allen Kay Sackett. "Attitudes and practices of corporal punishment with ethnicity and religiosity as predictive variables." CSUSB ScholarWorks, 2001. https://scholarworks.lib.csusb.edu/etd-project/2040.
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Homolka, Steffany J. "Divine Struggles: Parents' Contributions and Attachment to God as a Mediator." Case Western Reserve University School of Graduate Studies / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=case1386785400.
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