Relevant bibliographies by topics / Folk Religions / Dissertations / Theses
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Dissertations / Theses on the topic 'Folk Religions'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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1

Otomo, Yukimasa. "Manipulation of tatari by Japanese religions and missiological responses to it." Deerfield, IL : Trinity Evangelical Divinity School, 2009. http://dx.doi.org/10.2986/tren.006-1617.

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2

Wu, You. "Until Death Do Us Unite." Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/cmc_theses/1546.

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The term “ghost marriage” is a loose translation for a Chinese phrase which literally means “netherworld marriage” (冥婚,minghun). It is the marriage which involves at lease one deceased. It has many similarities to an ordinary marriage and yet is fundamentally different. In this thesis, an inscription from an ancient Chinese tomb is transcribed and translated, followed by a discussion on several key terms in the text. Through the examination of the inscription, the vision of the afterlife in ancient China is found to be both a continuation and a separation from this world.
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3

Derksen, James S. "Christian response to folk Islam in north India and Pakistan with special reference to pirs and leadership." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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4

Youn, IlSun. "Toward authentic partnership for mutual ministry in the Korean Catholic context a dialogue between a Catholic feminist and Korean folk religions /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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5

Lee, Mikyung Chris. "Public dialogue between Church and Others through a communicative mode of madangguk a practical theological perspective /." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-11092005-112314/.

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6

Wong, Wai Yip. "Reconstructing John Hick's theory of religious pluralism : a Chinese folk religion's perspective." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3627/.

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Hick’s pluralist assumption has remained the most knowable model of religious pluralism in the last few decades. Many have, from the perspectives of various major world religions, questioned his notion that the teachings of all religions are derived from the same Absolute Truth and that salvific-end is one, yet little attention has been paid to the traditions that he graded as unauthentic and non-valuable according to his soteriological and ethical criteriology. The purpose of this thesis was to demonstrate the exclusiveness of Hick’s model by describing a tradition called “Chinese Folk Religion” that does not fit into his definition of ‘authentic religion’. As the study suggested, his understanding of the world religious situation is over-generalised and simplified, and his particular criteriology does not treat all traditions fairly or pluralistically. As a response, this thesis proposed a more inclusive theory that also integrates the currently disregarded tradition into the interpretation.
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7

Craig, Timothy Charles. "Folk-religious belief and practice in central Mexico: Re-construction of tradition and the dynamics of folk-religious plasticity." Connect to online resource, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3303815.

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8

Chen, Hsinchih. "The development of Taiwanese folk religion, 1683-1945 /." Thesis, Connect to this title online; UW restricted, 1995. http://hdl.handle.net/1773/8853.

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9

Dorcey, Peter F. "The cult of Silvanus : a study in Roman folk religion /." Leiden ; New York ; Köln : E. J. Brill, 1992. http://catalogue.bnf.fr/ark:/12148/cb35584734s.

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10

Korkmaz, Elin. "Yezidier : - En uppsats om Malak Tawus utvalda folk." Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-161641.

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Syftet med denna uppsats är att få en förståelse om yezidism som ett folkslag samt hur religionen har behandlats ur ett historiskt perspektivmen även hur situationen ser ut i dagsläget. Genom att forska omyezidismens historia utvecklas förhoppningsvis en tanke omhur yezidismens situationser ut idag med grund i en påverkan av globaliseringur ett diasporaperspektiv. Eftersom yezidism är en religion som funnits i flera århundraden vill jag se hur religionen förhåller sig till islam eftersom det ärden dominerande religionen i Mellanöstern där även yezidism har sin grund i. De frågeställningar som ska besvaras är: Vad anser forskning om yezidismens grundläggande trosuppfattningar, och finns det några skillnader mellan olika forskare i deras tolkningar? Hur ser forskning på yezidiernas förhållning till islam? Hur anses yezidismen vara en diasporareligion, och vilka effekter anser forskare att upplevelsen har för religionen?
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11

Wierda, Inge Schjpdt. "Abramtsevo: Multiple Cultural Expressions of a Russian Folk and Religious Identity." Thesis, University of Leeds, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.489850.

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This thesis is premised on two assumptions; firstly that art historians, for the most part, have not engaged sufficiently with Russian art in its cultural context, and secondly that the multiple cultural activities of the late nineteenth-century Abramtsevo artists' circle is pivotal to an understanding of its religious and folk identity. Much neglect'ed by Soviet and contemporary scholars, Abramtsevo artists' circle aligned itself intimately with its national religious heritage; whilst it took the cause of the 'narod' (the common people) to heart and furthered peasant crafts and story tellings. Focusing predominantly on the circle's exploration of its cultural heritage, this. dissertation assesses, aspects ofreligion(s) and folklore in the late nineteenth-century fonnation of a national identity in the arts. The circle's research into Russian medieval ecclesiastical art and architecture, Russian arts and crafts, myths and beliefs, drama and music, folk tales and epics will be read within the intellectual and socio-political context of its age. The mediation of German Idealist, Slavophile and radical thought, as well as the positioning of individual members towards the liberation movements (of serfs, women, Jewish Russians and political radicals) oftheir time will be examined within their particular art practices. By means ,of studying primary and secondary sources in Russian archives and various libraries concerning the vital and partly neglected role of women and the Jewish artist Mark Antokolsky, gaps of knowledge about the circle's foundation and its subsequent Arts and Crafts movement should be filled. Research at the site further provided new insights pertaining to the significance of Abramtsevo's location: on Radonezh soil for a neo-medieval and religious revival to occur, and in the countryside fo'r the emergence of a framework in which contested and new ideologies about elite and peasant culture could be discussed. The transfonned encounter between the two cultures at Abramtsevo was translated into the circle's articulation of a new Russian folk, mythical and religious aesthetic. This will be demonstrated in eight case studies of Abramtsevo's trendsetting multiple cultural expressions of a Russian folk and religious identity encompassing icons, paintings, sculpture, architecture, drama,' stage design, music, libretti, ceramics and illustrative work, whilst Abramtsevo's historical moment of production will be qualified as an avant-gardist moment in the Epilogue.
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12

Walker, Philip Geoffrey. "Clergy attitudes to 'folk-religion' in the Diocese of Bath and Wells." Thesis, University of Bristol, 2000. http://hdl.handle.net/1983/d6861a7e-580a-4a2b-82bc-a4ebf03ee608.

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The concept of 'folk-religion' has functioned as both a mission interface, and as a clerical category of self-absolution in the face of secularisation and marginalisation. The attitudes that clergy bring to'folk-religion', its beliefs and praxis and the effects of longitudinal change within the religious Zeitgeist, are the main concern of this study. Data on clergy attitudes to 'folk-religion' from the 1988-1990 Rural Church Project (RCP) provide an empirical basis for replication and extension of the RCP questions on 'f olkreligion' to the Diocese of Bath & Wells. The latter takes the form of sixtyone in depth semi-structured interviews, together with a small sub-sample of Anglican and other mainstream clergy working in Glastonbury. Chapter One critiques the RCP, introduces the concept of 'folk-religion', and proposes a descriptive attitudinal taxonomy, the strong-negative - non-differentiator continuum. This both defines the range of clergy attitudes to 'folk-religion' and provides a heuristic model which, in conjunction with a quantitative instrument (the Clergy Attitude Scale) is elaborated in Part Two when the Somerset data are subjected to in-depth analysis. The latter is approached through the concept of differential-reflexivity. The attitudinal pattern to emerge is contained within a nexus of psychological, sociological, and theological constructs. Earlier models linking clergy attitudes to 'folk-religion' to churchmanship are modified, as is the understanding of the function of 'folk-religion' as a clerical category of selfabsolution. Chapter Six considers evidence of longitudinal changes in both the meanings and representations of 'folk-religion' as they impact upon clergy attitudes and pastoral praxis. Chapter Seven discusses the impact which the leitmotif of Glastonbury has upon the meanings of contemporary representations of the sacred. Chapter Eight suggests that the key underlying theological attitudinal signifier is to be found within the different ways in which a soteriological meta-narrative is implicitly used by the clergy in the formation of attitudes to 'folk-religion'. The way in which the study extends knowledge, its significance for missiological modelling, and further research possibilities are discussed in Chapter Nine
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13

Johansson, Caroline. "“Idag är folk så stressade så de får en religiös upplevelse bara av att ligga ner” : En kvalitativ undersökning om yoga och utövarnas relation till religion." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-123942.

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Denna studies syfte är att undersöka huruvida yogautövarna anser att yoga är en religiös utövning. Det är en kvalitativ studie där både yogainstruktörer och yogautövare har blivit intervjuade. Sex personer har blivit intervjuade och intervjuerna har transkriberats och analyserats. Resultatet av studien blev att ingen av informanterna ansåg att yoga var helt och hållet en religiös utövning. Däremot så var de väl medvetna om att yoga återfinns både inom buddhistiska och hinduiska traditioner. Religion var något som informanterna hade svårt att ta till sig i sin yogautövning, dock så ansåg de att yogan är andlig. Slutdiskussionen tar sin utgångspunkt i vad som menas med religion och andlighet. Det finns även en didaktisk syn på det hela där det diskuteras kring hur man som lärare ska bemöta exempelvis föräldrar som anser att yoga i skolan bör förbjudas
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Čiuželytė, Darija. "Religinė XX a. II pusės - XXI a. lietuvių liaudies tapyba: tradicijos tęstinumo problema." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2013. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2013~D_20130805_100659-82470.

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XVII – XIX a. ir XX a. II pusės – XXI a. liaudies tapyba Lietuvos dailės istorijoje izoliuotos ir tarpusavyje beveik nelyginamos. XVII–XIX a. lietuvių liaudies tapybos reiškinį apibrėžia buitis ir religija. Valstiečio gyvenime abi sritys buvo neatskiriamos, tai reiškia, jog viena kitą veikė. Šventojo atvaizdas buvo interpretuojamas ne tik kaip estetikos pagrindu sukurtas religinis objektas, bet ir kaip ryšininkas tarp materialaus ir transcendentalaus pasaulio. Dėl tos priežasties atvaizdai iš bažnyčių (kurios suvoktos kaip šventa erdvė) paplito valstietijos tarpe. Periferijos bažnyčių interjerą puošė pasimokiusių liaudies meistrų paveikslai - profesionaliosios bažnytinės tapybos kartotės. Jos tapdavo pagrindu savamokslių meistrų kūrybai. Priklausomai nuo bažnyčios titulo, ir maldos namuose kabėjusių paveikslų – nuo parapijos globėjo iki stebuklingų atvaizdų kartočių – valstietijos tarpe plito analoginiai pavyzdžiai. Egzistavo keletas „universalių“ šventųjų, kurių atvaizdai plito nepriklausomai nuo propaguoto kulto. Jie daugeliu atvejų susiję su pragmatiškuoju aspektu: saugojo nuo gaisro, ligų, kitokių nelaimių. Tiek pasimokę, tiek savamoksliai meistrai tapė griežtai pagal krikščioniškos ikonografijos taisykles: šventieji buvo atpažįstami iš jiems būdingų atributų. Autorinei kūrybai vietos beveik nebuvo. XX a. pradžioje liaudies tapybos tradicija nunyko dėl spausdintinių devocinių atvaizdų gausos, „gražumo“ ir pigumo. Liaudies tapybos sugrįžimą žymi XX a. II pusė. Dėl... [toliau žr. visą tekstą]
Lithuanian folk paintings periods during their existence from 17th to 19th and from the second half of the 20th to 21st centuries were isolated and no one has ever tried to compare them. 17th – 19th centuries Lithuanian folk painting defines the phenomenon of everyday life and religion. Both these areas of peasant life, were connected. What is more, it means that they used to influence each other. Holy image was interpreted not only as an aesthetic-based religious object, but also as a liaison between the material and the spiritual world. Periphery church interior used to be decorated with folk art paintings of instructed unprofessional artists, who have had reiterated church paintings. These images became the basis of self-taught artists works Both instructed unprofesionals and self-taught masters painted in strict accordance with the rules of Christian iconography: the saints were recognizable from their characteristic attributes. There were no space for artists imagination. In the beggining of the 20th century folk painting tradition disappeared because of industrial prints. They were „beautiful“ and cheep. Folk painting returned in the second half of 20th century. Because of the political situation (the second Soviet occupation of Lithuania had lasted from 1944 to 1990) in the public domain folk paintings have evolved only in conformistic genres: landscape, portrait, genre paintings, or ideological images. Sacral folk painting mostly unfolded in a private space, so they... [to full text]
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15

Pettersson, Joanna. "The Sheela-na-gig and the creation of her history : a comparative analysis of two theories concerning the mysterious medieval figure." Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-329942.

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After scholars started conducting research on the medieval Sheela-na-gig carvings, a number of theories regarding the purpose and origin of the figure have been suggested. The question has been tackled through many different approaches, but still remains unfinished as there are no written records explaining what the Sheela-na-gig figure actually is. Scholars have divided into different areas, approaching the discussion from different disciplines: art history, medieval social history, and religious history (both Christian and pre-Christian) to name a few. As the figure is usually found on Christian buildings but is distinguished by very sexual imagery, it leaves the door open for many interpretations. This thesis looks at two common theories on what the Sheela-na-gig is; one which is viewing her as a Romanesque warning against lust and sin, and one which argues that the figure is a folk deity used as an amulet for childbirth, symbolising both life and death. By using discourse theory and a comparative method, this thesis compares the descriptions and arguments of the different theories, and studies the intention behind them. The thesis then shows how the theories choose to focus their search for evidence in order to support their own perspective, while also excluding information which does not serve their particular agenda.
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Moon, Byung H. "Preaching the letter to the Ephesians in a Korean immigrant church Christian faith and Korean folk religion /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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17

Sparkes, Hilary R. "Shadow worlds and "superstitions" : an analysis of Martha Warren Beckwith's writings on Jamaican folk religion, 1919-1929." Thesis, University of Warwick, 2015. http://wrap.warwick.ac.uk/71099/.

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My doctoral research is an examination of the pioneering nature of Martha Warren Beckwith’s writings on Jamaican folk religion. Beckwith, an American anthropologist and folklorist, visited Jamaica four times between 1919 and 1924. During her visits she recorded aspects of African-Jamaican folk life ranging from stories, songs and proverbs to rites of passage, children’s games and plant lore, as well as various forms of folk religion. She is regarded as pioneering in choosing Jamaica for her fieldwork at a time when the Caribbean was overlooked by many American and British anthropologists. In this thesis, I argue that in her methodology and treatment of her subject matter she was also ahead of her time. Beckwith is still often cited in modern writings on African-Jamaican religions with little or nothing in the way of background or context. Using close textual analysis, I examine both the nature of Beckwith’s research and exactly how ground-breaking it was when compared to those commenting on African-Jamaican spiritual beliefs in the same era. Although a variety of people wrote about African-Jamaican folk religions, my focus is on the way these faiths were covered by anthropologists and folklore collectors as a distinct group. This was also a period when both anthropology and folklore studies had moved away from being the preserve of amateurs and were developing as academic disciplines. An analysis of the works of late post-emancipation researchers such as Beckwith gives an insight not only into how African-Jamaican folk religions were practised and perceived at that time but also how changes in folklore and anthropology theory and practice impacted on such perceptions.
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18

Bedikanli, Gülten. "Två folk och ett land : judarnas invandring till Palestina och uppkomsten av Israel-Palestinakonflikten." Thesis, University of Gävle, Ämnesavdelningen för kultur- och religionsvetenskap, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-6442.

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Mitt syfte med detta arbete är att undersöka judarnas invandring till Palestina och konflikten som har uppstått mellan Israel och Palestina. Det är en konflikt som har visat sig vara extremt svårlöst och komplex. Israel-Palestinakonflikten innebär att det är två folk och ett land. Båda vill ha marken och gör anspråk på den. Judarna hänvisar till Bibeln och tycker att de har rätt till landet för att Gud utlovat landet till dem, medan palestinierna hänvisar till att de har bott i detta land långt före judarna. Idag har judarna ett eget land, Israel. Israel skapades av de judar som invandrade till Palestina.

Jag försökte ge svar på tre frågor och jag tycker att det är viktigt att ge läsaren en uppfattning om de viktiga bakgrundsfaktorer som orsakade den svårlösta konflikten mellan Israel och Palestina. I första frågan försökte jag ge svar på om den sionistiska rörelsens uppkomst på 1800-talet och de första idéerna att skapa ett judiskt nationellt hem. Sedan beskrev jag sionisternas desperata kamp för att få de dåvarande stormakternas stöd för att bilda det nationella hemmet i Palestina. Resultatet av sionisternas kamp om att övertyga stormakterna lyckades 1917 när britterna skriver under Balfourdeklarationen. Denna innehåller den brittiska regeringens stöd till judarna att etablera ett hem i Palestina och samtidigt ger britterna löfte till araberna om ett självständigt styre i Palestina (britterna höll aldrig sitt löfte till araberna och självständigheten blir en dröm för palestinier).

I andra frågan beskrev jag de viktiga aktörernas roll i Israel-Palestinakonflikten och deras stöd till judarna när FN presenterade sin delningsplan och efter att staten Israel grundades 1948. FN:s delningsplan var en av de viktigaste orsakerna till konflikten mellan Israel och Palestina, eftersom judarna fick behålla mer än hälften av Palestina efter delningen. Araberna avvisade delningsplanen och tyckte att delningsplanen var orättvis. Trots FN:s orättvisa delningsplan och arabernas reaktion mot delningsplanen, utropade judarna staten Israels självständighet år 1948. Strax efter att Israel utropat sin självständighet, förklarade flera arabstater krig mot Israel medan USA, Sovjetunionen, Frankrike och Storbritannien erkände staten Israel.

I den tredje frågan försökte jag beskriva några av de viktiga krig som uppstått mellan Israel och arabstaterna. Dessa krig orsakade också att denna konflikt blev ännu värre och mer svårlöst. Efter att Israel utropat sin självständighet, tills idag, har en rad olika krig ägt rum mellan arabstater och Israel. Sexdagarskriget, oktoberkriget, första och andra intifadan är bara några av dessa krig. Anledningen till alla dessa krig för araberna var att återfå sina förlorade områden från Israel. Under denna konflikt uppstod det många arabiska och judiska nationalistiska grupper.

Idag ockuperar judarna den största delen av Palestina. Förutom Egypten och Jordanien erkänner inga arabländer staten Israel. Palestina kämpar fortfarande för att återfå sina ockuperade områden från Israel. Israel-Palestinakonflikten fortsätter och hittills har man inte hittat någon lösning på den välkända konflikten.

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Stenbäck, Tomas. "Swedish Belief and Swedish Tradition : The Role of Religion in Sweden Democrat Nationalism." Thesis, Högskolan i Gävle, Religionsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-33345.

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In the context of Western, European, Nordic, and Swedish radical nationalism, this study is an analysis of the various ways the political party the Sweden Democrats talks about religion; primarily about Swedish Evangelical-Lutheran Christianity and the Church of Sweden.   The study investigates the party expressions on religion and nationalism, using theoretical models of interpretation, constructed for this specific purpose, out of hermeneutic methodology.   The purpose has been to analyse the different functions of the various ways the Sweden Democrats talk about religion, and to investigate how the references to religion legitimize the ideology of nationalism, with the aim to answer the following questions: How do the Sweden Democrats’ talk on religion function as an identity marker? In what way is it possible to distinguish an aspiration for cultural purity in the Sweden Democrats’ talk on religion? Is it possible to distinguish neo-racism in the Sweden Democrats’ talk on religion? In which ways can the Sweden Democrats’ talk on religion be regarded as political strategy?   The results demonstrate in which ways the Sweden Democrats apply religion to promote the party perceptions of nationalism, as well as to legitimize the party conceptions of the Swedish nation and the Swedish people: Swedish Christianity and the Church of Sweden are used to identify Swedish culture and to identify contrasting foreign culture. Swedish Christianity is used as the determining factor between the good Swedish people and the bad other people. Swedish Christianity is used as the determining factor between the right Swedish values and the wrong values of the other. Swedish Christian values are used as dividing criteria between the culturally pure Swedish people and the culturally impure other people. The degeneration of the Church of Sweden mirrors the degeneration of the Swedish society. Swedish Christian homogeneity will guarantee security for the Swedish people and the Swedish nation within the Swedish nation-state. Elements of religion and culture sort different peoples into different categories in the hierarchical view of humanity. Swedish Christianity and Swedish culture identify and define the Swedish people as innocent to the current precarious situation of the Swedish nation, and Swedish Christianity and Swedish culture identify and define the people of the other, which is to blame for this situation. The Swedish people is superior, to the non-Swedish people, because of superior Swedish religion and superior Swedish culture. Swedish Christianity is used to promote anti-democratic political positions. Swedish Christianity is used to legitimize coercion and force in the enforcement of Swedishness.
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丹下, 智香子, and Chikako Tange. "宗教性と死に対する態度." 名古屋大学大学院教育発達科学研究科, 2004. http://hdl.handle.net/2237/7535.

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BRITO, João Gabriel da Silva. "Folkcomunicação e a festa do morro no Jornal do Commercio : o Morro da Conceição e sua pluralidade na cultura pernambucana para o desenvolvimento local." Universidade Federal Rural de Pernambuco, 2016. http://www.tede2.ufrpe.br:8080/tede2/handle/tede2/5523.

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Catholicism, faith, culture, economy, development. All these are characteristics Morro da Conceição, in Recife, Pernambuco. Since the implementation of the image of Our Lady of Conception, in 1904, the hill became one of the plural locations of Pernambuco culture. In over 100 years, the image of Santa on the hill, much has changed on site. With this, we made the following question: How, Morro Party serves as empowerment through the statements of faith of the devotees in Our Lady to the local development of the Morro da Conceicao? To answer this question, we base on the ethnographic research method with qualitative approach. In this sense, data collection involved bibliographic search in different sources and the field diary. After the literature review we apply to on-site observation and questionnaires and randomly interviewed 40 people in Morro Festival. There were 20 faithful of Our Lady of Conception and 20 traders thus establishing local development that second Jesus (2003), Abramovay (2000), Jara (1998), Borda (2000), Franco (2002), Maciel (2012) It is the orchestration in the list of persons and institutions with change of purpose in order to produce and disseminate the products so as to bring the social welfare through the enhancement of the town's resources. The systematization of data collected in the interviews was done through content analysis because this study also aimed to evaluate the mass media's view of the Morro da Conceição Party, through the Jornal do Commercio in the event period that it was on 29 November to 8 December 2015. for understanding of the Morro da Conceicao, its location and its historical context, we use Albuquerque e Brandão (2009). We seek to understand the importance of Catholicism in Brazilian society and, therefore, resort to a Guttilla (2006), Berger (2000). Regarding the concept of religiosity, we have the ideas of Durkheim (2003) e Brandão (1986). As for the capture of understanding on the Hill Party as a cultural event embasamos us Santos (2006), Cerdeira (2010), Laraia (2001), Canclini (1983), Tauk Santos (2009), Souza (2006), Hall (2000). When the Hill Party as the news story element employed Curado (2002), Vizeu (2002), Galindo (2007), Bourdieu (2003), Guareschi (2004), Erbolato (1991), Wolf (1995). Sobre a teoria do jornalista como o porteiro da notícia utilizamos Kunczik (2001), Traquina (2005). Thus, the Agenda Setting that is the theory of channeling that individuals deal with issues through public impact is debated in research Maciel (2011), McCombs e Shaw (1972), Severo (2007). As for folk communication to spread the faith through the ex-votos in Morro embasamos us Melo (2008), Hohlfeldt (2008), Marques de Melo (s.d.), Maciel (2005), Sabbatini (2005). Already about folkmídia that is the theory that discussion on the interaction between folk communication and the mass media was employed Souza (2003), Melo, Luyten and White (2002). Cultural mediations that establish a sample or perspective view of the relationship between media and culture within reception research were addressed through the eyes of theorists Gómes (1997), Souza (2006), Martín-Barbero (2002), Tauk Santos e Nascimento (2000). Finally, we have brought to light vision Amaral (1999), about the Jornal do Commercio, the most widely read newspaper she said in Pernambuco. With the guiding theory of all these authors analyze the Morro da Conceição that despite any difficulty Hill have or face, faith that they have in the holy make the break through any obstacles.
Catolicismo, fé, cultura, economia, desenvolvimento. Todas estas são características do Morro da Conceição, no Recife, em Pernambuco. Desde a implantação da imagem de Nossa Senhora da Conceição, em 1904, o morro se tornou um dos locais mais plurais da cultura pernambucana. Nesses mais de 100 anos, da imagem da Santa no Morro, muita coisa mudou no local. Com isso, fizemos o seguinte questionamento: De que maneira, a Festa do Morro serve de emponderamento através das demonstrações da fé dos devotos em Nossa Senhora para o desenvolvimento local do Morro da Conceição? Para responder a esta pergunta, nos fundamentamos no método de pesquisa etnográfica com abordagem qualitativa. Neste sentido, a coleta de dados envolveu pesquisa bibliográfica em fontes distintas e pelo diário de campo. Após a revisão de literatura aplicamos a observação in loco e os questionários e de forma aleatória entrevistamos 40 pessoas na Festa do Morro. Foram 20 fiéis de Nossa Senhora da Conceição e 20 comerciantes estabelecendo assim, o desenvolvimento local que segundo Jesus (2003), Abramovay (2000), Jara (1998), Borda (2000), Franco (2002), Maciel (2012) é a orquestração na relação das pessoas e instituições com objetivo de mudança na forma de produzir e disseminar os produtos de modo que traga o bem-estar social por meio da valorização dos recursos da localidade. A sistematização dos dados coletados nas entrevistas foi feito por meio da análise de conteúdo, pois este estudo também teve como finalidade avaliar a visão da mídia de massa sobre a Festa do Morro da Conceição, através do Jornal do Commercio no período de realização do evento que foi do dia 29 de novembro a 8 de dezembro de 2015. Para compreensão sobre o Morro da Conceição, sua localização e seu contexto histórico, utilizamos Albuquerque e Brandão (2009). Procuramos compreender a importância do catolicismo para a sociedade brasileira e, com isso, recorremos a Guttilla (2006), Berger (2000). Em relação à concepção da religiosidade, contamos com as ideias de Durkheim (2003) e Brandão (1986). Já para a captação de entendimento sobre a Festa do Morro como um evento cultural nos embasamos em Santos (2006), Cerdeira (2010), Laraia (2001), Canclini (1983), Tauk Santos (2009), Souza (2006), Hall (2000). Quanto a Festa do Morro como elemento da notícia jornalística empregamos Curado (2002), Vizeu (2002), Galindo (2007), Bourdieu (2003), Guareschi (2004), Erbolato (1991), Wolf (1995). Sobre a teoria do jornalista como o porteiro da notícia utilizamos Kunczik (2001), Traquina (2005). Dessa forma, a Agenda Setting que é a teoria da canalização que os indivíduos lidam através de temas com repercussão pública é debatida na pesquisa com Maciel (2011), McCombs e Shaw (1972), Severo (2007). Quanto à folkcomunicação como propagação da fé através dos ex-votos no Morro nos embasamos em Melo (2008), Hohlfeldt (2008), Marques de Melo (s.d.), Maciel (2005), Sabbatini (2005). Já a respeito da folkmídia que é a teoria que debate sobre a interação entre a folkcomunicação e os meios de comunicação de massa foi empregado Souza (2003), Melo, Luyten e Branco (2002). As mediações culturais que estabelecem uma amostra ou perspectiva de concepção da relação entre meios de comunicação e cultura dentro de investigação de recepção foram abordadas por meio do olhar dos teóricos Gómes (1997), Souza (2006), Martín-Barbero (2002), Tauk Santos e Nascimento (2000). Por fim, trouxemos à tona visão de Amaral (1999), a respeito do Jornal do Commercio, o jornal mais lido segundo ela em Pernambuco. Com a teoria norteadora de todos esses autores analisamos o Morro da Conceição que apesar de qualquer dificuldade do Morro tenham ou enfrente, a fé que os mesmos possuem na santa os fazem romper quaisquer obstáculos.
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Eriksson, Anna. "Tsunamikatastrofen : hjälpinsatser, massmedia och vanligt folks tankar." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-490.

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De större hjälporganisationerna organiserade sina hjälpinsatser på liknande sätt under tsunamikatastrofen. Oftast kom en appell från någon systerorganisation. Därefter gjordes en sammanställning av hjälpbehovet, innan man skickade det som behövdes till området, vare sig det var material eller kunnig personal. Det var sedan systerorganisationen som styrde arbetet på plats eftersom de känner bäst till sitt lands samhällsstruktur. Risken för kulturkrockar minskade genom att de utländska biståndarbetarna kunde vända sig till sin systerorganisation för råd och stöd i frågor rörande den kultur de befann sig i.

Medias roll under och efter katastrofen har varit både informativ och granskande, men den kunde också vara spekulativ och osaklig. Man kan se en viss skillnad mellan morgontidningarna och kvällstidningarna. Kvällstidningarna verkade i högre grad vilja försöka sälja lösnummer på människors lidande och var mer individfokuserad än morgontidningarna. Morgontidningarna speglade tsunamin mer ur ett helhetsperspektiv. Jag fann också att morgontidningarna oftare hänvisade till källorna än kvällstidningarna.

Under tsunamikatastrofen väcktes existentiella frågor. Jag fann att många av dessa tankar handlade om livets förändlighet, hur snabbt allt kan ändras. Många tankar kretsade kring familjen. Detta kom fram både i enkätundersökningen och hos de som arbetade med katastrofen. Tankarna kring tsunamikatastrofen verkar dock idag handla mer om hur man kan få till stånd bättre och snabbare krisberedskap, än om de existentiella tankarna, som var mer dominerande direkt efter att katastrofen inträffat.

Det unika med tsunamikatastrofen var att den väckte ett starkt engagemang bland folk som på olika sätt ville hjälpa till. Nu verkar det dock som att tsunamin börjat blekna för de flesta. Man kan se på nya insamlingar olika hjälporganisationer gjort att engagemanget inte är så stort som under tsunamikatastrofen.

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Islam, Saiyida zakiya hasna. "Bawa Muhaiyaddeen: A Study of Mystical Interreligiosity." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/461176.

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Religion
Ph.D.
The focus of the study is on the teachings of Bawa Muhaiyaddeen, the mystic saint whose tomb is in Coatesville, PA, which is the only Sufi shrine in North America. Much has been written on the community of Bawa’s followers whose main office is in the Bawa Muhaiyaddeen Fellowship in Philadelphia, PA, USA. However, as far as my research revealed, as to this date, no study has focused particularly on his teachings. The objective of this study is to initiate that. This study spotlighted on how this Sufi saint integrated the various religions in his teachings. His teachings are evidently premised on the Islamic concept of Tawhid. This aligns with the mystic perspective and thus is this study premised. Bawa’s vision is of a single truth emanating throughout creation through all space and time. This is a characteristic that mystics of all traditions appear to share. What makes Bawa unique among the known mystics is how he weaves in the various religions to convey his teachings. Thus, his teachings are a veritable pot pourri of ancient wisdom flowing from the Hindu Puranas to the Sufi teachings in Islam. In one way it can be viewed as a one-man inter-religious monologue. It is not so much the perennial message as looking at each tradition in a way that had eluded the believer before. Sufis of yore are known to use this method, but had remained within their own traditions. Bawa’s teachings are significant in his being a figure that is metaphorically described in a title of a Bawa Muhaiyaddeen Fellowship publication as the “Tree That Fell to the West”. Thus, spanning both the East and the West, his teachings became global in its reach and appears to be more relevant and accessible due to the nature of contemporary progression of our psyche. To situate Bawa the study has provided a very brief overview of the mystic perspective and a comparative sketch of mysticism in the West and Islam. Bawa being a Muslim mystic, a chapter on Islam and the Muslim world view and an insight into Sufism was deemed essential to comprehend the depth of Bawa’s teachings. It was also necessary to analyze the significance of the pioneering spirit of North America that is so consonant with the element of freedom that defines the mystic message that is essentially that of liberation. This is viewed as a vital component in the message of Bawa that served to capture the psyche of his followers. What is notable in Bawa’s teachings is how he integrates the popular ideas of different traditions to draw out a hidden significance that overturns the traditional way of how the listener had hitherto viewed them. He views the religions as sections, states, etc., that have to be experienced into the distillation of the truth in a manner of speaking. Each of these plays its part in the progression of every individual to the point of the ultimate realization to the Real. Bawa’s teaching methodology appears to be aligned to the tradition of the “holy men” who have come to light with the recent research of the past two decades. Bawa remains unique in his expansion, per se, in continuation of the model left as the legacy by those holy men that researcher Richard Eaton brought to our attention. An analysis of that legacy is provided as it will be conducive to understanding as to how the Sufi perspective centered on Tawhid brings in the terrain of multiple traditions. Bawa taught through discourses. Such teachings belong to the age old oral tradition. Thus, the teachings flow according to the teacher’s discernment of each individual’s needs in the audience. He would tell his followers that he provides the nourishment as per the need of each individual as he “sees” where each of his “children” are when they come to him. This translates into his perceptiveness of each person’s level of comprehension and his contouring his message to gear into that level for optimal learning. Bawa’s teachings can be described as a veritable ocean in its breadth and depth. The task was to attempt to draw manageable parameters for this research. As such, the usage of Hinduism is the sliver that has been chosen to analyze what and how Bawa conveyed his message. The focal point is that it is through the mystic perspective Bawa integrated diverse traditions to converge on the single point of the Islamic concept of Tawhid. What is shown here is that it is such a perspective that allowed Bawa to bring together the apparently diametrically opposite traditions of Hinduism and Islam through an interreligious journey that brings in a perspectival shift by expanding the psyche of the listener.
Temple University--Theses
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Thornton, Sybil Anne. "The propaganda traditions of the Yugyo-ha : the campaign to establish the Jishu as an independent school of Japanese Buddhism (1300-1700)." Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304478.

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This thesis examines references to priests and temples of the Japanese Pure Land Buddhist school claiming Ippen (1239-1289) as founder; the most important of the lineages was the Yugyō-ha, or 'itinerancy school'. Scattered in Noh plays, epics, documents, histories, diaries, et cetera over a four-hundred-year period, these references are the residue of a long-term and successful propaganda campaign advertising doctrines, miracles, and services to the military class. The thesis focuses especially on the themes and formulaic diction borrowed from existing texts and developed by the school as it distinguished itself from other Pure Land schools. The rôle of what became the Jishū (usually translated 'Time Sect') in the guardianship of the identity of the founder of the Tokugawa family is of special interest.
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Perruchon, Marie. "I am Tsunki : gender and shamanism among the Shuar of Western Amazonia /." Uppsala : Acta Universitatis Upsaliensis : Univ.-bibl. [distributör], 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-3489.

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Ida, Sotti. "Hela Sveriges folkkyrka : En idéanalys av Sverigedemokraternas syn på kristendomen i Sverige och Svenska kyrkan." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-41720.

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The aim of this study is to describe ideas put forward by Sweden Democrats (Swedish: Sverigedemokraterna) about Christianity in Sweden and the Church of Sweden as a Folk Church, a church for a whole people, and how the political party uses Christianity as a part of constructing a Swedish identity. The investigation is based on official documents, newspaper articles, statements and political motions which are analysed using a form of text analysis called idea analysis. The theoretical frame of the investigation is founded on Claire Mitchell’s theory about religious content in ethnic identities and Einar Billing’s and Johan Alfred Eklund’s thoughts about what makes the Church of Sweden a Folk Church. The investigation shows, among other things, that the Sweden Democrats’ view of the Church of Sweden is similar to the thoughts of Eklund but they differ in their lack of references to theology. The investigation also shows that Christianity serves as an important marker for the Sweden Democrats in creating a Swedish identity.
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Thornton, Tracy. "Ideas of Order: The Meaning and Appeal of Contemporary Astrological Belief." Thesis, University of Oregon, 2016. http://hdl.handle.net/1794/20477.

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Astrology is a belief system that has existed for almost 2,500 years. This enduring form of belief has not been effectively studied by scholars and thus we know little about why beliefs commonly stigmatized as superstitions continue to appeal to people today. My research, based on fieldwork and interviews with astrologers in the Portland, Oregon area, demonstrates that the longevity of this belief system may be attributed to its ability to provide meaning and purpose to people. Throughout history, astrology has been adapted to and has evolved within the cultures in which it exists, and its latest adaptation reveals a close connection to the New Age movement. Astrological worldviews, which assume a correlation between predictable celestial cycles and human activity, are rooted in a premise of fatalism, but this analysis reveals a nuanced view of fate that often is empowering rather than limiting.
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Ekeman, Karl. "Folk och land hör nära samman : En analys av stil, politisk berättelse och normalisering i Sverigedemokraternas partiprogram." Thesis, Uppsala universitet, Avdelningen för retorik, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-155006.

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Rönnqvist, Carina. "Svea folk i Babels land : Svensk identitet i Kanada under 1900-talets första hälft." Doctoral thesis, Umeå University, Historical Studies, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-290.

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The aim of this thesis is to shed light upon the construction of identity within the Swedish- Canadian immigrant group during the first half of the 20th century. The most important sources of ethnic and nationalistic influences this study scrutinizes are the homeland Sweden, Swedish-America, Scandinavian-Canada and the Canadian host society. It also examines the interaction with other social identities, such as gender and religion. Theoretically, this dissertation takes its point of departure in Fredrik Barth’s assumptions on cultural boundaries and ethnic grouping, which emphasizes the meeting and confrontation with other groups as a trigger in the development of a new ethnic identity. The study is carried out on three partly interacting levels: the individual, the organizational and the official/ rhetorical level.

On the individual level, the first generation Swedes in Canada was probably as Swedish as they could be concerning identity, culture and social networks. But as it turned out, the shattered Swedish immigration, the vast and often hardly passable Canadian landscape, together with indirect help from the Canadian government, would prevent an extensive establishment of ethnic organizations. The surplus of single Swedish-Canadian men also affected the transference of Swedishness negatively in the change of generations.

The intense dialogue with Swedish America, mostly conducted through the Augustana Synod and the Vasa Order, contributed to a new sense of Swedishness. Both these Swedish- American organizations had “Diaspora ambitions” and they relatively soon established a certain cooperation with the pan-Swedish movement in Sweden. Women played an important social, economical as well practical role in both secular and religious organizational life. Many Swedish-Canadians congregations and organizations would have had no future, if not for the women’s commitment.

Swedish rhetoric on the official level was carried out by men, to men, in a male language and imaginary. In this context the term Swede thus became synonymous with Swedish man. Both outspoken desires from the Swedish homeland and its actual internal development were considered and reformulated in Swedish-Canadian rhetoric. When the nationalistic discourse changed in Sweden, the Swedish-Canadian rhetoric changed in the same direction. Swedes in Canada also responded to ethnic competition, especially from Norwegians, by trying to define how the two related groups differed. Of certain importance was the signals given from the host society. With a general suspicion of foreign elements together with a demand for assimilation, the Canadian government seems to have hastened the integration process of Swedish-Canadians.

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Tan, Loe-Joo. "The Trinity and the religions : an assessment of Gavin D'Costa's Trinitarian theology of religions with reference to the patristic Trinitarianism of Basil of Caesarea." Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/3163.

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As a key contributor to the current discussion of the Catholic theology of religions, Gavin D'Costa's writings represent a consistent attempt to utilize the resources of the doctrine of the Trinity to address a number of issues regarding the theological significance and function of religions in the salvific plan of God. The aim of this thesis is to examine critically his Trinitarian theology of religions through the lens of a main proponent of patristic theology, Basil of Caesarea, and through a historical-systematic study, address the question of whether his underlying Trinitarianism is consonant with classical Trinitarian theology. After a discussion of Vatican II and post-Conciliar sources, the main contours of D'Costa's theology are highlighted through an interpretive grid of particularity/universality (Christology/Pneumatology) with a second-order universality/particularity. Despite his distancing from the three-fold typology of exclusivism-inclusivism-pluralism, we analyzed that much of his theology continues to fall within the category of traditional inclusivism, particularly since his recent proposal of the limbo of the Fathers contained serious difficulties pertaining to his intention to maintain a singular OT Judaism-Christianity relationship. Next, we examined the main features of Basilian Trinitarianism, and proposed that three major themes are of relevance for a comparative analysis with D'Costa's theology, namely, (1) the doctrines of divine simplicity and inseparable operations, (2) the enlightening work of the Spirit, and (3) the theology of baptism and theosis. Throughout the discussion, in recognition that Basil's thought is part of the patristic theological matrix of his time, we will also reference the writings of other Church Fathers, including Gregory of Nyssa, Gregory of Nazianzus, and Augustine. We concluded that while in Basil's theology, economy, relationality and ethics are intricately woven into each other, D'Costa's system, despite its significant merits, was at risk of disaffiliating the connections between the three.
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Howell, David D. "The influence of traditional Javanese religion and folk Islam on the methods of Protestant missions in Java during the latter half of the nineteenth century." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Cowdell, Paul. "Belief in ghosts in post-War England." Thesis, University of Hertfordshire, 2011. http://hdl.handle.net/2299/7184.

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This project examined, by qualitative investigation, the actual content and mechanics of ghost beliefs in Britain today. Through questionnaire, personal interview, and email correspondence, the beliefs and experiences of 227 people were assessed, and considered against historical and international analogous material. The research began with some basic questions: who believes; what do they believe; how do they narrate their stories; and how do they understand this in the context of other beliefs? This research found a broad social spread of ghost belief. The circulation of ghost narratives takes place within social groups defined in part by their seriousness about the discussion. This does not preclude jokes, disagreements or the discrediting of specific events, so long as the discussion considers ghosts attentively and seriously. Informants brought a sophisticated range of influences to bear on narratives and their interpretation, including some scientific knowledge and understanding. Informants discussed a broad range of phenomena within a consideration of ‘ghosts’: there is no easy correlation of a narrator’s interpretation and the kind of manifestation being described. Some accounts were related as polished stories, but this did not impact directly on their belief content. The interrelationship between oral narrative and artistic representation highlights the shaping and exchange of stories to accommodate belief content. This ability to adjust between apparently different registers of discussion also illustrates how ghost beliefs fit the structures of other, more institutional, belief systems held by informants. A key finding, considering sociological discussions of secularisation and historiographical associations of heterodox beliefs with political radicalism, is that personal folk beliefs are slower developing and more conservative than institutional forms, which respond more quickly to socio-economic changes. Immediate institutional responses to changed conditions may not, therefore, correlate directly with a corresponding change in ghost belief.
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Lundqvist, Emma. ""Folk brukar vilja falla här" : En studie om religiösa kroppsliga upplevelser hos kristna karismatiker." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper, KV, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-18058.

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In this paper I aimed to explore the bodily experiences and expressions that Christian charismatics interpret as religious.  The so-called presence of God and the so-called gifts of the spirit were in focus in the gathering of information. My purpose was to find out how the social community of the Christian charismatics affects the subjective bodily experiences that are interpreted as religious by the individual. The main questions were: 1: How do Christian charismatics describe religious experiences and their effect on the body? 2: What bodily expressions of religious experience can be observed in Christian charismatic contexts? 3: Is there a common way of expressing the experience of God's presence (individually or in a group) and how, in this case, can any resemblance be explained? The methods used to answer these questions were qualitative interviews and participant observations, which then were analyzed by the anthropologist Thomas J. Csordas theory of embodiment. By applying his theory on a Swedish-based material I hope to bring a new perspective into the research on this subject and inspire to further research and curiosity about Christian charismatics in Sweden. In this essay phenomena such as falling in the spirit, speaking in tongues, and healing were analyzed. Some of the phenomena, which are interpreted as presences of God by the believer, could be explained according to the theory of embodiment, but some could not. The similarities of bodily religious experiences among different groups of Christian charismatics can be explained with the concept of habitus. That is because even though the groups may have long distances between them, the still share behaviors and belief systems , for example the Bible, as common ideas in the global habitus of Christian charismatics.
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Aboubakr, Alkhammash Farah. "The folktale as a site of framing Palestinian memory and identity in 'Speak, Bird, Speak Again' and 'Qul Ya Tayer'." Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/the-folktale-as-a-site-of-framing-palestinian-memory-and-identity-in-speak-bird-speak-again-and-qul-ya-tayer(1c9e41a9-323b-4846-948d-ffe351a0003e).html.

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Following the trauma of the Nakba (Catastrophe) of 1948, Palestinians still suffer from constant violations of their rights, land and culture. To fight forgetfulness and denial, some Palestinian folklorists have sought to collect, document, analyse and translate pre-1948 Palestinian folktales. One major example is Speak, Bird, Speak Again (1989), a selection edited by Ibrahim Muhawi and Sharif Kanaana, and its Arabic version Qul Ya Tayer (قول يا طير (2001)). The folktales, told mainly by women, are divided by the compilers into five main groups, following the individual’s life cycle from childhood to old age: Individuals, Family, Society, Environment and Universe. This thesis analyses the folktales in the English and Arabic compilations along with their paratextual elements (introduction, footnotes, afterwords etc) in order to explore the importance of orality and folktales in framing and preserving Palestinian memory and identity. Structured into four chapters, the thesis starts by highlighting the cultural and social roles of storytellers in Palestine, followed by an overview of the religious, social and psychological functions of folktales. It then describes the paratextual elements in the Arabic and English compilations, shedding light on the need to carry out scientifically and academically based documentation of Palestinian folktales. The compilers’ contribution, the thesis argues, reinforces the discourse of cultural resistance and cultural identity affirmation. The thesis takes memory studies as its main theoretical framework. Synthesising various concepts within memory studies, Chapter Two explains relevant ideas for analysing the folktales, such as collective memory, post-memory, cultural/communicative memory and prosthetic memory. The discussion connects memory to a number of generations across time and space, creating a narrative of continuity. This chapter also explores the components of Palestinian collective memory - oral history, language, nationalism and the Nakba; the latter the thesis attempts to situate within the field of memory and trauma studies. The thesis then probes the essential role played by Palestinian women in transmitting and preserving Palestinian memory and cultural identity, and explores their agency both as storytellers and protagonists. Through their roles as mothers, sisters, wives and daughters, and through their narrative skills and humour, women, the thesis argues, engender and gender Palestinian memory and identity. To understand the interconnection between language, cultural and collective identity, Chapter Four highlights the significance of peasantry discourse in the folktales’ pre-1948 setting, creating a site of memory and homeland while triggering nostalgia and collectivity. Folk religion and food culture are important markers of Palestinian cultural identity and memory; hence, religious expressions, folktale characters and food references in the folktales and tellings are also investigated. The thesis highlights the agency of Palestinian women via food culture, and thus their power in promoting long established cultural and social values as well as regenerating cultural memory. This research sheds new light on the role of the Palestinian folklorist, folktales and storytellers, adopting a novel approach that combines memory, trauma, and food studies among others.
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Perkins, Shawn M. "Just regular folks : an ethnographic study of identity in a gay and lesbian Catholic community in South Florida." [Tampa, Fla.] : University of South Florida, 2007. http://purl.fcla.edu/usf/dc/et/SFE0002169.

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Thelin, Angelika. "Mellan tro och misstro : De kloka i det svenska allmogesamhället." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-82331.

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In this essay I have taken a look at the discourse surrounding the cunning folk of Swedish folklore. By analysing folk legends I have attempted to discover what place the cunning folk held in religious and secular society. Through analysis of the thoughts, beliefs and discourse surrounding what help, harm and use of religious symbols were ascribed to the cunning folk in the material I have come to the conclusion that the cunning folk existed in an ambivalent state within society. They were seen and talked of as both helpful and harmful, and they were placed on the outskirts of the practices of the Christian church. All of this in turn gave them a set a part position, both in a positive and negative sense, in both the religious and secular society alike. Through the theory and method of discourse analyses I will show how the societal discourse surrounding the cunning folk both shaped their place and was shaped by their presence in society.
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LEE, TAO-TAO, and 李道道. "The Light and Shadow of Japanese Religions---The Interaction between the National Religion and Folk Religions during the Meiji Restoration." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/5kk9wf.

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Jhou, Cih-Yin, and 周慈吟. "A Study into Belief in Dog Deities in Taiwanese Folk Religions." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/92450585022492265671.

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碩士
國立臺北藝術大學
建築與文化資產研究所
103
Dogs are the most commonly worshipped animal in Taiwanese folk religions. The lives of dogs and humans have been inextricably linked since the Stone Age, whilst dogs continue to hold an important position in different cultures around the globe. A belief in dog deities amongst Taiwan’s Han Chinese community originated from immigrants from China’s Fujian and Guangdong provinces, whilst localized development of these beliefs saw them become more diverse. Whether looking at animism, myths and legends, or the Chinese zodiac, dog-related beliefs and customs continue to be passed down through folk culture. Taking folklore as the starting point for the study, the author conducted field research on more than fifty temples across Taiwan that were known to worship dog deities. Having analysed the collected information, the author believes that, on the basis of historical background and story lines, the legends can be categorized into three types: 1) dogs are elevated to the level of deity due to legendary stories 2) dogs are elevated to the level of deity due to a certain set of events, and 3) dogs are elevated to the level of deity after their death. All three types of legend demonstrate the process by which dogs’ “loyalty” to humans was the reason behind their deification. Not only does this reflect the close relationship between dogs and humans, it also serves as to illustrate the specific way in which dogs are valued by people. Original features tend to be maintained when creating statues of dog deities, the majority of which are molded in the form of the native Taiwanese dog or wolfhound. Most Taiwanese beliefs in dog deities were established during the economic boom of the 1970s. This was also the time at which the practice of worshipping dogs was at its most prevalent. In Taiwan, the belief in dog deities is similar to the worship of the Tiger God in that they both help with the protection of children and the accumulation of wealth. However, belief in dog deities is not nearly as widespread as belief in the Tiger God. Mainly, people esteem the image and character of dogs. This is perhaps the main reason behind the development of such beliefs. This paper will attempt to construct the lineage behind beliefs in dog deities. Through research into Taiwanese folk religion, the paper will outline what makes belief in dog deities unique from belief in other animal deities.
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Wen, Tsung Han, and 溫宗翰. "The Study of Rituals and Folk Religions in Taiwanese Dragon Boat Festival." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/61151294623287354733.

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碩士
靜宜大學
台灣文學系
99
This paper is completed by the observation and interview, its record the “Individual Rituals”, “Family Rituals” and “Community Ceremony” on the day of Taiwanese Dragon Boat Festival. By analyzing these Ritual Process and document analysis, we can rediscuss the cultural context of Taiwanese Dragon Boat Festival, and to find its Locality in Taiwan. Because of Korea succeed in applying Gangneung Danoje for World Intangible Heritage to UNESCO. Discussing the independent development and the change process of Taiwanese Dragon Boat Festival, it’s good to. research Taiwan Folklore and also can be a basic study for Taiwanese Dragon Boat Festival to apply for Intangible Heritage. By this paper, We also can understand the formation of Taiwanese National Festival and show the Characteristic of culture in Taiwanese Dragon Boat Festival. We can know more about the Cultural diversity of Dragon Boat Festival in Asia place. Taiwanese Dragon Boat Festival is also called “gōo-gue̍h-tseh”, it means the annual function in May of the lunar calendar. At the same time, Plum Rain has just finished, the climate is also stable in summer in Taiwan, the temperature elevates so we can know the rituals in “gōo-gue̍h-tseh” reflects the character in climate. By this study, we understand the character of Calendric Rites in Taiwanese Dragon Boat Festival, it’s closed to the nature environment, the living conditions and the time in agriculture. Finally, because of the development of the society in Taiwan has been influenced by near countries. The festival often combines the characters of Chinese cultures and Japanese cultures. These cultures combine the Taiwanese nation development with Cultural Context become that we can see the custom on Taiwanese Dragon Boat Festival. Through the study, we understand the character of Taiwan belongs Immigrant Communities and understand “gōo-gue̍h-tseh” is the compound festival and it is also a nation festival behalf in Taiwan by developing process in different time of the history in Taiwan.
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Chen, Yu-Chiuan, and 陳昱全. "The Karma of Folk Religions Belief：As a Life-Style for Taiwan people." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/78684963040027843836.

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碩士
世新大學
社會心理學研究所(含碩專班)
99
This study focuses on Chinese people with the concept of karma of folk religions. The study analyzes how they contact with this concept; after life events take place, how they turn the religious ethics into the explanation for the events; and how their daily life-style is guided by their personal interpretation of the concept and the regularity of action in accordance with the religions. Using depth interviews, the study interviews six respondents and sorts out the similarities and differences brought about by the concept of karma in their diverse life experiences. The study findings are as follows: 1. Respondents’ choices of religions are mostly influenced by their original family. 2. Respondents mostly think that ancestor worship is based on respect and filial piety, not for fear of ancestors’ mischief. 3. Respondents mostly believe in the concept of reincarnation and preexistence. They think that their present life and their relations with others are related to their conducts in preexistence. 4. Life events happening to the respondents lead to their belief in karma. 5. The purpose of redemption is that if one’s present life goes on smoothly, he hopes to keep it in the afterlife; and if not, he hopes for a better life in the afterlife. 6. The living norms of karma, combined with one’s daily life, becomes one’s codes of conduct, with derivatives of fear of torture in Hell after death, caution about working with care, and adoption of a submissive attitude. In response to the above findings, the researcher gives a discussion, indicates the study flaws, and proposes recommendations for future studies.
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Yang, Ya-Ru, and 楊雅儒. "A Study on the Folk Religions Elements in8 Taiwanese Novels Written After 90''s." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/58338870697208450621.

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碩士
國立臺灣大學
台灣文學研究所
95
The writing techniques and characters of six authors among eight novels (all of which involve the topic of folk beliefs) are discussed in this paper. Some novels involved in the research mention about the Buddhism and Christianity briefly but their main focus is on the folk belief of the ‘漢人’and the religious belief in the story are therefore based on the folk traditions still. The novels selected have similar ways of approach regarding the choices of focus points; layout of story lines and use of phrasing. Since all the authors were born in between 1945 and 1960 and the novels were all published after 1990, it makes one wonder whether the similarities between these novels are simply coincidences or actually reflects on trends of society at the time? The novels published after 1990 can be divided into two categories: One deal with the problems an individual is likely to encounter during her/his life e.g. beliefs, recognitions, sexuality etc whilst the other rebuilds the history of Taiwan by combining the Taiwanese folk beliefs on deity, ghost, ceremonies and local cultures. Looking at the titles of the novels; the way the folk beliefs are integrated into the stories and the design of the space and time; it gives the impression that the authors are trying to address their ‘common roots’ on restructuring the history of Taiwan from another perspective. The common characters of the novels include collapses of male powers and the rise of goddess and female status; the belief in the soul level in contrast to physical passions. The authors also try to send out different messages through the stories according to their own beliefs. The conclusion draws together the questions encountered from each chapters and attempt in resolving them; It uncovers the meaning of each 「same/different」gods in novels and drew an assumption based on the characters of these novels that they all represent and reflect the writing style of novel are moving towards tactical. The novels are deeply influenced by “The character of Taiwan” which comprise the culture and folk beliefs, strives for the opportunities to be heard and recognitions in similar experiences from the readers in finding their own status in the society.
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TUNG, WU WEN, and 吳文通. "The Relationship between Spontaneous Movement and Charismatic “Ling-Dong” Phenomena in Taiwanese Folk Religions." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/4dqsc4.

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碩士
輔仁大學
宗教學系碩士在職專班
106
Abstract This thesis reexamines the theory of Qi by Zhuangzi and the theory of spiritual formation, and reissue the relationship between” Xia-Shen” and “Charismatic Ling-Dong phenomena” by scientific verification. From this new perspective, we can propose that the “spontaneous movement” naturally acts in a way that allows the body to produce a dynamic flow. Keeping your body and mind in “Qigong State” of being relax, quiet and natural, and excluding “the imitation of gods” in Taiwanese religions and “the thoughts of Qigong” in martial arts, we then called it “spontaneous movement”. However, the development of this kind of “spontaneous movement” must catch up these three ways: “random thinking”, “seeking Qi with intention, moving with Qi ” and “doing without thinking”. The writer emphasizes that this is a movement to strengthen physical and mental health and eliminate illness through the natural mode of operation within the body. Finally, the researcher believes that the spontaneous movement is based on body, mind and spirit. It is considered a good exercise for prevention, healing and health maintenance of the body. It also shows that “spontaneous Qigong” is the combination of body and mind. The spontaneous movement is different from the usual, complex practice. Thus, it could be a new approach to a healthy life. Keywords: spontaneous movements, charismatic “Ling-Dong” phenomena, Xia-Shen, spontaneous Qigong, Qigong State, the imitation of gods
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Lin, Mei-yun, and 林美雲. "The Research of the Self-directed Learning Readiness And the Processes of Perspective Transformation in Believers of Folk Religions." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/72826973046696625459.

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碩士
國立中正大學
成人及繼續教育所
94
Abstract The purport of this research is to explore the self-directed learning readiness and the processes of perspective transformation in believers of folk religions. The aims of the research are as follows: A. to explore “the self- directed learning” theory and “perspective transformation” theory. B. to analyze the self-directed learning readiness and the processes of perspective transformation in believers of folk religions. C. to provide learning information for believers of folk religions and the references and suggestions of curriculum planning for folk religious organizations. To achieve above researching aims, researchers intend to realize the self- directed learning readiness and the processes of perspective transformation in believers of folk religions with curricular participating observation in aid of questionnaires and interviews. According to the researching results, the researcher reaches a conclusion including two subjects, which are the transforming contents of self-directed learning and the processes of transforming learning in believers of folk religions. The conclusions are as follows: Ⅰ.The transforming contents of self-directed learning in believers of folk religions The researcher explores its transforming contents in technical aspects such as the interviewees’ “learning demands,” “learning plans,” “learning goals,” “learning ways,” “the achievements of learning,” “ problem resolving,” and “ learning atmospheres.” Ⅱ. The processes of transformation The researcher learns of the self-directed readiness and the processes of perspective transformation from three aspects of the interviewees: A. events triggering transforming learning, B. transformation of meaning structures, C. actions after the transformation. The discovery is that in spite of the self-directed learning readiness between believers of folk religions are different, the processes of viewpoint transformation are almost the same, though the results of transformation vary with individuals. Based on the discussion above, the research propose several suggestions as follows: Ⅰ. the suggestions about learning to believers of folk religions, Ⅰ. the suggestions to folk religious organizations, Ⅲ. the suggestions to relative researches in the future.
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Nyagwoka, Joseph B. 1971. "Evangelism and folk Islam: a case study in South Coast Kenya." Thesis, 2017. http://hdl.handle.net/10500/23692.

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The Islamic religion has become a challenge to Christianity due to its rapid growth around the world today. Christianity and Islam are both devising strategies on how to reach out to each other with their conflicting messages. Christian missiologists have come up with several approaches of doing Mission to the Muslims. However, because of the Islamic practices and beliefs that vary in different contexts or from place to place, some of the approaches are not effective in some areas. The nature of the cultural context has more often made it progressively difficult for the Christian churches and missionaries to do Mission among the Muslim countries, including those at South Coast of Kenya, the Digo folk Muslims. The call for a suitable understanding of an evangelism approach among the Digo folk Muslims is an essential concept for an effective Mission to them. There is no doubt that in Digoland, there is still a great challenge in evangelising the Digo people. Even though currently there is a good number of un-indigenous churches in this area, the problem remains that the Digo Muslims have not effectively responded to the Gospel of Jesus Christ at large. It is also clear that the evangelism approaches that the Christian churches are using have not been effective. This thesis analytically examines evangelism approaches to Mission among the Digo folk Muslims by seven selected Christian churches from different denominations in the South Coast of Kenya. The study investigates the effectiveness of the evangelism approaches, which these churches are using with the Digo folk Muslims in sharing the gospel. Mostly using data collected from oral interviews, the study finds that Mission involvement to Digo Muslims is slow and not as effective as evidenced by the small number of the Muslim background believers in the selected churches. The churches and the Muslim background believers face challenges that include fear due to threats from the Muslim community as they perceive the Christians as adversaries who are stealing their members. Moreover, the few Muslims are, at times threatened with death. The churches also face challenges from the lack of effective training in Muslim evangelism in context including the financial constraints for Muslim Mission in the area. The research concludes that significantly, there is a need for the selected churches to reexamine and reconsider their evangelism approaches to Digo folk Muslims with a view to improving their ways of engaging in sharing the gospel with them. Finally, the study formulates and proposes a practical biblical model for effective Mission to these Digo Muslims.
Christian Spirituality, Church History and Missiology
D. Th. (Missiology with specialisation in Muslim Evangelism)
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Le, Roux Ina. "Net die woorde het oorgebly : 'n godsdienswetenskaplike interpretasie van Venda-volksverhale (Ngano)." Thesis, 1996. http://hdl.handle.net/10500/17185.

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Text in Afrikaans
Die eerste hoofstuk omskryf die begrip ngano, daarna volg 'n uiteensetting hoe die Venda mondelinge tradisie in die verlede gefunksioneer het en word die huidige aard en posisie van die verskynsel in die lewe van die gemeenskap gedefinieer. Veranderende sosio-ekonomiese en politieke kragte het die tradisionele lewenswyse van die Venda-mense in so 'n mate versteur dat die mondelinge tradisie en die stem van die storieverteller nie meer hoog waardeer word deur die moderne geslag nie. Die teoretiese uitgangspunt van hierdie tesis aanvaar dat religie 'n radikaal integrerend funksie het wat chaos in sinvolle patrone inkorporeer. Dialekties verbind aan die eerste beginsel van religie is die inherente drang van die mens se gees om alle gegewe limiete te transendeer. Vanuit hierdie fokus kan ngano as religieuse artikulasies interpreteer word wat chaos in sinvolle patrone uitdruk, en waarin oak opstand teen bestaande orde en tradisionele aannames uitgespreek word. In bree trekke skets die tweede hoofstuk die historiese agtergrond van die Venda-mense vanaf 800 nC tot en met die resente politieke veranderinge van 1994 in die Noordelike Provinsie. Die tweede deel van die hoofstuk bied 'n uiteensetting van hul religio-filosofiese agtergrond en tesame met die geskiedkundige gebeure dien dit as interpretatiewe konteks vir hierdie oeroue verhale wat van die een geslag na die ander oorgelewer is. In die volgende nege hoofstukke verskyn vyftig volksverhale wat in agt verskillende areas in Venda gedokumenteer is. Elke verhaal is vooraf voorsien van 'n opsomming van die inhoud van die verhaal asook 'n interpretasie van die verhaal deur die verteller self of verduidelikings van haar helpers. Die oorspronklike Venda-teks word gegee in die presiese woorde van die verteller met daarby die Afrikaanse vertaling. 'n Terna wat hehaaldelik voorkom is die opstand van die magteloses (die kind, die vrou of niksseggende persoon) teen magtiges (die koning, die man, dominerende familielede of tradisionele strukture). Ander gewilde temas is die ellende van hongersnood, die aanwending en voorkoms van toorkragte en bonatuurlike transformasies. Ten slotte is daar drie Sankambe-verhale waarin die fantastiese avonture van hasie, die aartbedrieer, wat op grand van blote vernuf oorleef, humoristies vertel word. Ofskoon daar duidelike artikulasies van verset en kritiek teen die tradisionele orde en teen magtiges is, waag ngano dit selde buite die tradisioneel religieus-filosofiese grense.
The first chapter outlines the concept ngano, thereafter the function of the Venda oral tradition in the past is described and the present nature and position of the phenomenon in community living is defined. Changing socio-economic and political forces disturbed traditional Venda life-style to such an extent that the oral tradition and the voice of the storyteller are not highly regarded by the modern generation. The theoretical point of departure of this thesis accepts the radical integrative function of religion ordering chaos into meaningful patterns. Dialectically tied to this first principle of religion is the inherent urgency of the human spirit to transcend all given limits. Viewed thus, ngano can be interpreted as religious utterances in which chaos is expressed in meaningful patterns and where resistance is articulated against existing order and traditional assumptions. Chapter two sketches the historical background of the Venda people from 800 AD up to recent political changes of 1994 in the Northern Province. The second part of this chapter presents an exposition of their religio-philosophic background which, together with the historical events provide an interpretative context for these ancient stories handed down from one generation to the next. Fifty folk tales (ngano) appear in the following nine chapters documented in eight different areas in Venda. Every narrative is introduced by a summary of the content of the story together with an interpretation by narrator and assistants. The Venda text is given first adhering as closely as possible to the original words of the narrator. Every line is followed by an Afrikaans translation. A recurring theme in ngano is the powerless (child, wife or insignificant person) resisting the powerful (king, husband/man, dominating family members or unyielding traditional structures). Other popular themes are the misery of famine, application and occurrence of witchcraft and supernatural transformations. Lastly three Sankambe-stories are documented in which the fantastic antics of the hare, the trickster in Venda folk tales who survives by sheer cunning, are humorously narrated. Although there are distinct expressions of resistance and criticism against the existing order and dominating powers, ngano seldom ventures beyond traditional religious and philosophic boundaries.
Religious Studies & Arabic
D. Litt et Phil. (Religious Studies)
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46

Bako, Ngarndeye. "Eschatology in African folk religion." Thesis, 2009. http://hdl.handle.net/10500/3729.

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This study examines the eschatology of issues related to African folk religion. It argues about the eschatological understanding of time with regard to the afterlife, ancestors and the afterlife, Christ the eschaton and the incarnation of Christ as redeeming of the ancestors. Such a model of local theology can result from a comprehensive reflection based on the Scriptures. As such, this study suggests some principles and praxis that appropriately address mission in the African context. This study also intends to challenge the church in Africa in particular, and cross-cultural workers in general, to redefine their missions and themselves in the face of theological issues, as well as social problems, which occur at all levels of African society.
Christian Spirituality, Church History and Missiology
Thesis (D. Th. (Missiology))
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ching_chyi, Huang, and 黃清旗. "Folk Religious Belief of Keelung’s Ho_ping Islanders." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/81191606993326876833.

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Lo, Jing Shan, and 羅景賢. "Expropriating Deity：When folk religion meets land expropriation." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/05519370189565654340.

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碩士
國立清華大學
社會學研究所
104
Folk religion and the political-economic structure are usually regarded as two mutually independent realms. However, the overlap appears when it comes to land expropriation. In recent years, there were many controversial cases of land expropriations in Taiwan. In most cases, under the banner of economic growth as the source of legitimacy, they gain support from the local majority. In this study, however, it’s shown that the opposite situation occurs when it entangles religious phenomena relating to ‘’temple’’, ‘’grave’’, ‘’apparition’’, or ‘’vision’’, followed by the pause or extra processes of expropriation. In other words, religious phenomena mentioned above shown more strength than common means in terms of setting back land expropriations. Therefore, the problematic of this study are: firstly, why would the setting back of land expropriation take place when entangling folk religion; secondly, what exactly happens when they entangle？There are three cases of land expropriation taken under scrutiny in my investigation: ‘’Tudi Gong’’ in Hsinchu HSR Station Special District Land, ‘’Wan Shan Ci’’ in Jhunan Science Park and ‘’Fu Hai Temple’’ in Taoyuan Aerotropolis. By studying these cases, this study tries to figure out that, how, and under what circumstances, can folk religion form substantial influence on state power？ The finding shows that the complexities and difficulties of expropriations concerning folk religion comes from the religious community, will of deity, apparition of deity and its timing. The different path of the development of the three cases can be traced back to the four factors. The study further points out that the actors within the community which have great faith in deity, the unpredictability of efficaciousness and of oracles are the crucial factors to expropriating as such. Two kinds of actors can be distinguished from the interviewees: one kind tends to explain the matter with interpretation of the will of deity with traditional knowledge of religion; the other kind, who are usually local elites and the intellectuals, promotes the value of the temples as cultural heritage, under a more cosmopolitan view comparing to the former. Therefore, this study argues that the seemingly result of calculation of cost that preserving temples in the three cases, is actually more a matter of combination of faith, politic-economic, culture and religion. Given the factors mentioned above, this study finds that temples, instead of being torn down in the process of a expropriation, are usually preserved under the name of administration of park, school or culture. Nevertheless, the temple, while prolonging its existence, has acquired a different meaning as it became a part of administration in the post-expropriation locality.
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Huang, Yu-Ting, and 黃雨婷. "The folk religion of Daliao, Kaohsiung County." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/jsn9tk.

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碩士
國立臺北藝術大學
傳統藝術研究所
99
The folk religion of Taiwan has long been passed down in the society of Han immigrants. It is an everyday-life religion particularly rich in local color. By studying the folk religion of an area, one could better appreciate the local customs and culture. Based on this concept, the author of this study attempted to observe the relationship between “development history” and “causes of the local religious development” in Daliao by means of historical periodization and literature integration, as well as analyzing the overview and characteristics of the expansion of the local folk religion. In Daliao there is a great diversity in the numerous villages and their religious activities; with the passage of time, temples are rebuilt one after another, and the fusion and collision between the old and the new keep challenging the existence of the original belief. The only way to discover the religious features of Daliao is by finding out the mutual relationship among religious diversity, individuality and history. Hence, the author hopes to unveil the many faces of the local belief through hands-on field studies and literature review. The content of the paper is connected by the concept of “point,” ”line” and “plane” in order to build up a basic religious structure of Daliao area, with the hope of drawing out the extraordinary contour of Daliao folk culture.
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Huang, I.-Chen, and 黃逸蓁. "A Cultural Product Design of Taiwan Folk Religion." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/76159890896554094816.

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碩士
國立雲林科技大學
工業設計系碩士班
101
The governments promote the cultural and creative industries in recent years, therefore the folk religion culture moves towards industrialization. The biggest folk religion activity is the “Fun Ma Zu” in March. The local county governments extended the folk activity as a festival not only for the culture inheritance, but also for the economic benefits. This religion fanaticism directly affect the cultural product market. However, most of the folk religion cultural products are just label the deities’ gods photo without cultural implication. This study concludes fourteen Taiwan folk religion culture of features from related research, including the utilitarian, locality, culture, comprehensiveness, myth, education, enlightenment, topic, craft, symbol, prayer, instruction, innovation and aesthetics. A Taiwan folk religion of cultural product design model was developed by the three construction phases: the temple, consumer and designer. The temple phase contains: gods appearance, blessing theme, space field, display items, mythology and worship ceremony. The consumers phase contains: the prayer, utilitarian, symbol, myth, innovation, culture and locality. Afterward, these eight features are transformed into four design techniques for designing cultural product of Taiwan folk religion. These four techniques are designated as factors of designer phase. The four features are: the uniqueness, propagating information, extracting element, five senses of experience. And the cultural products will match four evaluation factors : the cultural characteristics, symbolism, praying content and aesthetics.
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