To see the other types of publications on this topic, follow the link: High spirituality.
Dissertations / Theses on the topic 'High spirituality'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 22 dissertations / theses for your research on the topic 'High spirituality.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Wedge, Zachary J. "Educators' perceptions on religious expression and spirituality in Western Wisconsin public schools an exploratory study /." Online version, 2009. http://www.uwstout.edu/lib/thesis/2009/2009wedgez.pdf.
Full text
2
Smith, Dewain E. "Building boys into men| The relationship between discipline and spirituality in high school males." Thesis, Capella University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3564233.
Full textAbstract:
<p> The purpose of this qualitative, ethnographic study was to discover whether a relationship exists between discipline and spirituality in high school males. This study is important because it will apply traditional reasons for Catholics to send their children to private Catholic schools, to the disciplined curricular rigor and spiritual environment offered at one single-gender, military and college preparatory, Catholic high school. This qualitative, ethnographic study investigated the relationship between discipline and spirituality, and the researcher was a participant-observer. The participants were stakeholders, ranging from 18 to 65 years of age. The following data was used for purposes of triangulation: interviews with students, parents, alumni, teachers (faculty group), and observations of teacher practice; a preference survey of alumni; and a comparative study of randomly selected blind (unnamed) student data, from JROTC and Administration records. These data were collected and analyzed to provide validity and integrity to interpreted qualitative data, and added a quantitative component to the study. The researcher's analysis considered the data collected to identify the themes that emerged, and to find the voice of the stakeholder community. The study revealed 8 broad sub-themes that were paired as follows: (a) choice and culture; (b) brotherhood and camaraderie; (c) acculturation and enjoyment; and (d) Catholic and Mass. From the sub-theme pairs 4 overarching major themes emerged. They were <i>choice, brotherhood, acculturation, and Catholic.</i> These major themes represent the heart of the investigation. The study revealed that a relationship does exist between discipline and spirituality. This study contributes to the academic discussion, regarding single-gender education, and a positive learning environment. This study presents an invitation to future research.</p>
3
Salas-Wright, Christopher Patrick. "Spirituality, religiosity, and problem behavior among high-risk and gang-involved youth in El Salvador." Thesis, Boston College, 2012. http://hdl.handle.net/2345/3726.
Full textAbstract:
Thesis advisor: Thanh V. Tran<br>It has been well documented that El Salvador faces tremendous challenges in terms of youth involvement in problem behavior. It has also been observed that spirituality and religiosity are important factors in the lives of many Salvadoran youth. While scholarship in developed nations among adolescents and young adults has consistently found spirituality and religiosity to be protective factors against delinquency, violence, and substance abuse, few studies have systematically examined the relationships between these concepts in the Salvadoran context. The principal purpose of this dissertation is to examine the direct and mediated relationships between spirituality, religiosity, and problem behavior among high-risk and gang-involved youth in San Salvador, El Salvador. Structured interviews were conducted with 301 high-risk youth and gang members (81.6% male) between the ages of 11 and 25 (M age = 18.5, SD = 3.3) living in marginalized Salvadoran neighborhoods. Drawing from the Social Development Model, it was hypothesized that higher levels of spirituality and religiosity, as mediated by antisocial bonding and antisocial beliefs, would be associated with lower levels of participation in delinquency, violence, and substance use and abuse. Structural equation modeling, as well as logistic and multiple regression analyses, were employed to examine the direct and mediated associations between these variables. The results of this dissertation indicate that spirituality and, to a lesser degree, religiosity are of relevance to the behavior of Salvadoran high-risk and gang-involved youth. In examining the relationship of spirituality and religiosity to social developmental factors of relevance to problem behaviors, it is evident that spirituality has implications across the board in terms of setting in motion dynamics that are associated with youth involvement in problem behaviors. While not associated with minor forms of problem behavior, religiosity was found to be protective against several severe manifestations of problem behavior. Findings from this dissertation have several implications for social work research and practice. These implications relate to the salience of spirituality and religiosity as protective factors in the Salvadoran context, the differential impact of spirituality and religiosity on problem behavior involvement, and the identification of factors that mediate the relationship between spirituality, religiosity, and problem behavior<br>Thesis (PhD) — Boston College, 2012<br>Submitted to: Boston College. Graduate School of Social Work<br>Discipline: Social Work
4
Berger, Drotar Karen S. "Filling the God-Shaped Hole: A Qualitative Study of Spirituality and Public High School Teachers." Kent State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=kent1321974749.
Full text
5
McQuillan, Paul, and res cand@acu edu au. "The limit experience of senior high school students: A study across four catholic high schools." Australian Catholic University. Shool of Theology, 2001. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp9.25072005.
Full textAbstract:
The purpose of the research reported in this thesis is to investigate the occurrence and recognition of limit experience among some Catholic High School students in their final year at selected secondary colleges in Brisbane. Limit experience was defined as an experience that reveals a reality of life beyond the self, beyond the here and now. It may be recognition of our own fragility and vulnerability as much as a joyous awareness of a reality beyond our normal encounter with life. The research work of the Alistair Hardy Research Centre and of Hay (1987) in particular has centred on the question, asked in various ways: Have you ever been aware of, or influenced by, a presence or power, whether you call it God or not, which is different from your everyday life? The survey instrument for this research was designed to divorce questions on such experiences from the direct reference to the term religious, although individuals might indeed interpret them as religious. To approach the issue, an extensive open-ended survey was administered to senior high school students. It was designed first to determine the extent of recognition of such experiences among the students and second to examine whether factors such as home background, regular religious practice, type of school, subject choice or co-curricula activities may make a difference in enhancing the awareness of such experience. This research has also been designed to enable comparison with similar studies. Major research in Australia by Flynn (1975, 1985, 1993) highlighted the factors above as influencing student achievement. Flynn also made connections to religious practice and attitudes to church but not to religious experience as such. Robinson and Jackson (1987) had undertaken extensive research on religious experience in Great Britain that also has important parallels to this research. Some of the techniques of both studies and in some cases actual questions have formed part of this research instrument. This research has gone further than both studies by incorporating the Hay (1987) categorisation of types of religious experience to form the basis for direct questions on student experience. The data gathering, treatment and analysis focused on four catholic secondary schools in the Brisbane Archdiocese. While the research focus was by definition limited, and while the results have of necessity to be treated with some caution before wider generalisation, the outcomes of the research do illuminate some of the important issues identified in the literature. The results of the survey showed that over 90% of the respondents could affirm some association with a limit experience along the lines of the Hay (1987) framework. With significant strengthening of criteria to allow for meaningful statistical analysis, this reduced to 76% of respondents. Results for this smaller group were shown to be essentially independent of home background, type of school attended, co-curricula programs and level of religious practice. With the significant exception of religious education, their recognition of limit experience was also independent of subject choice. This last is in contrast to the earlier work of Robinson and Jackson (1987). Exploratory analyses of the data enabled comparisons to be made with a suggested framework for spiritual sensitivity and the context of relational consciousness, both of which were first proposed by Hay and Nye (1998). This suggests some possible directions for further research into adolescent spirituality. The exploratory analyses also highlight some of the conflict between the reality of these experiences for students and their experience of dissonance with institutional religion.
6
Oh, Se il. "High Modernity and Multiple Secularities: Various Forms of Religious Non-Affiliation in the United States." Thesis, Boston College, 2011. http://hdl.handle.net/2345/1945.
Full textAbstract:
Thesis advisor: Paul Schervish<br>The rapid increase in the number of religious non-affiliates in the United States makes non-affiliation an important issue to study. Traditional secularization theories have explained the overall increase in the number of people who report not belonging to a specific religion, but have not explored the diversity among them. Studies attempting to explain the rise in non-affiliation have been basically descriptive, focusing on sociodemographic characteristics or social networks of religious non-affiliates, examining the effects of cohort, political orientation, parents' religions, and peer religions. There is no comprehensive social theory on the dynamics of religious non-affiliation. In sum, the previous literature requires us to reconsider the theoretical limits of modernity and the unilateral understanding of secularization and suggests a new framework for multiple secularities in accordance with high modernity. In this study, I conceptualize religious non-affiliation as "multiple secularities," creating a new framework that takes into account the existence of various forms of non-affiliation in the United States. Specifically, I identify three types of worldviews (theism, spiritualism, immanent frame) and two categories of institutional religious affiliation (affiliation and non-affiliation). Thus, six forms of belief are considered--affiliated theism, affiliated spiritualism, affiliated positivism, unaffiliated theism, unaffiliated spiritualism, and unaffiliated positivism. Utilizing the 2005 Baylor Religion Survey and the Religion Module of the 2008 International Social Science Survey, this dissertation explores differences among multiple secularities in the U.S. with respect to three dimensions of holistic implications: head, heart, and hand. Findings indicate that there are distinct differences among unaffiliated individuals based on belief types. Compared to unaffiliated spiritualists and unaffiliated positivists, unaffiliated theists place less importance on the role of human agency as compared to divine agency, have lower levels of moral liberalism, are more likely to favor religion when considering the tension between religion and science, more likely to report experiences of being filled with the Spirit, more likely to participate in political associations, but less likely to attend political rallies and demonstrations. Unaffiliated spiritualists have the highest rates of reporting experiences of oneness with the universe and interest in New Age (astrology and alternative medicine), and they are most likely to participate in political rallies or public protests among the unaffiliated individuals. Unaffiliated positivists are most likely to place importance on human agency, and they have the lowest rates of religious and spiritual experiences among the unaffiliated. These findings make several important contributions to the literature. First, they contribute to the recognition of the limits of the `secularization' thesis in a high (or late) modern society such as the United States and provide a new framework for understanding `multiple secularities' by examining interactions between the institutional level of secularity (non-affiliation) and the individual level of secularity (privatization of belief). Second, they confirm the Weberian insight that `elective affinities' exist between worldviews and ideological, experiential, and social aspects of life in a high modern society. Third, they demonstrate that social research should further explore the subdivisions among "unchurched believers" (unaffiliated theists and spiritualists). Fourth, they contribute to the debate on "spiritual individualism" versus "engaged spirituality" by demonstrating that spirituality promotes various forms of social engagement. Finally, this dissertation suggests that contemporary social scientists should recognize the limits of the traditional secularization thesis and face a new conundrum of post-secularity beyond belief types and affiliation types in order to promote social cohesion<br>Thesis (PhD) — Boston College, 2011<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Sociology
7
Downey, Michael John, and res cand@acu edu au. "Experiences of Teachers’ Daily Work Which Nourish and Sustain the Spirituality of Lay Teachers in Catholic High Schools." Australian Catholic University. School of Religious Education, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp112.25102006.
Full textAbstract:
The hierarchy of the Catholic Church has stated that formation of lay teachers is essential for the personal sanctification of the teacher and the apostolic mission of the Church (CCE, 1982, #65) and that “formation must be broadened and kept up to date, on the same level as, and in harmony with, human formation as a whole (CCE, 1982, #62). The research reported in this thesis: (1) explores Catholic Church documents and other literature in order to gain insights into the spirituality of teachers who teach in Catholic schools; (2) identifies experiences of teachers’ daily work in Catholic high schools that nurture and sustain teacher spirituality; (3) explores how the insights revealed can inform the practices of formation for lay teachers in Catholic schools. The demonstrated success of a teacher formation known as The Courage to Teach invited exploration to gain understanding of the principles and practices of formation that could prove helpful for developing formation practices within Australian Catholic Education. The research reported in this thesis included teachers reflecting upon their daily experiences of work and identifying, what one called, “moments of grace” that nourished and sustain teachers’ spirits. These experiences were identified as teachers’ experiences of community and their experiences of making a difference. For Catholic schools to continue to have authenticity, the ongoing formation of lay teachers is essential. This does not mean, as others have said, “adding more water to an already overfull cup” by including formation as one more thing for teachers to do. It means making space and providing the opportunity for teachers to discover the ‘moments of grace’ that providentially fill their day. In conversation with Catholic Scripture and Tradition, these moments of grace will nurture and sustain the vocations of lay teachers in Catholic schools, so that lay teachers will both flourish and “teach with authority” (Mk. 1:22).
8
Downey, Michael John. "Experiences of teachers' daily work which nourish and sustain the spirituality of lay teachers in Catholic high schools." Thesis, Australian Catholic University, 2006. https://acuresearchbank.acu.edu.au/download/07b01d13f59fb122a30149bac8f230480d03c07a4174aff214fb6d3802f9bd79/644318/64850_downloaded_stream_75.pdf.
Full textAbstract:
The hierarchy of the Catholic Church has stated that formation of lay teachers is essential for the personal sanctification of the teacher and the apostolic mission of the Church (CCE, 1982, #65) and that 'formation must be broadened and kept up to date, on the same level as, and in harmony with, human formation as a whole (CCE, 1982, #62). The research reported in this thesis: (1) explores Catholic Church documents and other literature in order to gain insights into the spirituality of teachers who teach in Catholic schools; (2) identifies experiences of teachers' daily work in Catholic high schools that nurture and sustain teacher spirituality; (3) explores how the insights revealed can inform the practices of formation for lay teachers in Catholic schools. The demonstrated success of a teacher formation known as The Courage to Teach invited exploration to gain understanding of the principles and practices of formation that could prove helpful for developing formation practices within Australian Catholic Education. The research reported in this thesis included teachers reflecting upon their daily experiences of work and identifying, what one called, 'moments of grace' that nourished and sustain teachers' spirits. These experiences were identified as teachers' experiences of community and their experiences of making a difference. For Catholic schools to continue to have authenticity, the ongoing formation of lay teachers is essential. This does not mean, as others have said, 'adding more water to an already overfull cup' by including formation as one more thing for teachers to do. It means making space and providing the opportunity for teachers to discover the 'moments of grace' that providentially fill their day. In conversation with Catholic Scripture and Tradition, these moments of grace will nurture and sustain the vocations of lay teachers in Catholic schools, so that lay teachers will both flourish and 'teach with authority'
9
Bauman, Stephen. "Emerging Forms of Awareness about Forgiveness: An Analysis of What High Profile Leaders Think." Antioch University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1370276373.
Full text
10
Scott, Lloyd E. "The design and implementation of a class on "spirituality" for high security chronic discipline youths at John R. Manson Youth Institution." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Full text
11
Allen-Benton, Linda Lee. "Understanding How Young High Functioning African American Women Perceive Marriage and Their Thoughts About Remaining Single." Thesis, Virginia Tech, 2004. http://hdl.handle.net/10919/9952.
Full textAbstract:
The number of African American women who have never married has increased significantly. This is an ethnographic study of eight Young High Functioning (YHF) African American women from the Washington, D.C. and New York City metropolitan areas. Six of the women participated in focus groups and two were individually interviewed to understand how they perceive marriage and their thoughts about being single. YHF is defined as women who are 25-35 years old, have at least a bachelor's degree and make at least $35,000. All of the eight women had never married. The six major themes that emerged in the course of the study were: perceptions of marriage, expectations for balancing work and family, criteria for a perfect mate, dating experiences, the African American family and spirituality. While much of the literature on the decline in marriage among African Americans focuses on the sex ratio of males to females, these YHF African American women were much more concerned about the eligibility of the men in the dating pool than the ratio of males to females. They are looking for mates who share their core values of spirituality, goal oriented, family oriented and they are looking for supportive partners.<br>Master of Science
12
Kusina, Jessica R. "Re-Imagining the Body: Identity and Values-Based Predictors of Body Appreciation and the Impact of a Single-Session Classroom-Based Intervention for Adolescents." Case Western Reserve University School of Graduate Studies / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=case1616349444157389.
Full text
13
Wolfe, John D. "Blank Page: A Teacher Begins." ScholarWorks@UNO, 2015. http://scholarworks.uno.edu/td/2015.
Full textAbstract:
Comprised of seven essays, this collection of literary nonfiction explores one man's journey into the teaching profession. The author recounts his experiences from just before he heard the call, to his first year teaching as an intern at Punahou School in Honolulu, through his first three years teaching full-time, and the challenges, mostly internal conflicts, he worked through as he taught freshmen and then two junior/senior electives before eventually going on sabbatical to Tanzania for his ninth year.
14
Jackson, Michael Parrish. "The Common Ground: Case Studies and Portraits of African American Male Mentors and High Performing Mentees at an HBCU." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1397729125.
Full text
15
Royer, Christine Nicole. ""Low Valleys and High Mountains": The Spiritual Experiences of Christian Students Who Choose to Study Abroad in the Middle East." Bowling Green State University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu160459937047683.
Full text
16
Palmerton, Ann R. "The Future of Milestones Ministry at Broad Street Presbyterian Church." Trinity Lutheran Seminary / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=trin1383669229.
Full text
17
Downey, Michael John. "Experiences of teachers' daily work which nourish and sustain the spirituality of lay teachers in catholic high schools." 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp112.25102006/index.html.
Full textAbstract:
Thesis (EdD) -- Australian Catholic University, 2006.<br>Submitted in partial fulfillment of the requirements for the degree of Doctor of Education. Bibliography: p. 180-192. Also available in an electronic format via the internet.
18
邱清和. "A Revelation of Transpersonal Spirituality in Education and 921 Post –Earthquake School Reconstruction –A Case Study in A Junior High School Principal." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/33453714833567782544.
Full textAbstract:
碩士<br>國立彰化師範大學<br>教育研究所<br>93<br>Abstract
The objective of this research is to studying high “transpersonal spirituality” of a junior high school principal by exploring his philosophy of school rebuilt after 921 earthquake and his education orientation. The evaluation method adopted in this research is adjusted “Spiritual Orientation Inventory”, which was established by Elkins et al. Among 24 questionnaired principals who have experienced the 921 earthquake, the one who scored the highest was selected to be the interviewee. Furthermore, 6 factors were studied by applying hermeneutic and inductive methodologies. The results are as follows:
1.In “Self-transcendence”－the interviewee always had the peek experience in self-transcendence. He encouraged teachers and students to develop multiple intelligences and potentials, keep enhancing selves, bravely face various challenges, and fight for goals.
2.In “Perception of mutable lives”－the interviewee thought that although “mutability” is regrettable, it makes people cherish what they already have and believe that although life is not perfect, it keeps going along with meaningful rules. Every child has unlimited possibility.
3.In “Self-recognition”－the interviewee thought that everyone has to understand the meanings and goals of life and persevere belief. In addition, he/she should adjust his/her own spiritual levels.
4.In “Mind of reception”－the interviewee did not have significant transpersonal spirituality in this category, but only thought that he could not properly consider himself. He thought that he should learn to accept and speculate things with a more generous mind.
5.About “Idealism”－the interviewee always possessed optimistic and active attitudes, and applied humanist criterion while teaching. He taught students to love the world, and to understand they need to have courage to persevere.
6.About “Altruism”－the interviewee paid attention to minor associations in the society, and understand that people should mutually help each other. Human beings cannot be self-concerned or avaricious to the natural environment. In stead, we should protect the nature with altruist attitudes.
Based on these results, this research provides some suggestions for research in the future.
Key words：Self-transcendence , Perception of mutable lives , Self- recognition , Mind of reception , Idealism , Altruism
19
Cannon, Mercedes Adell. "Because I Am Human: Centering Black Women with Dis/abilities in Transition Planning from High School to College." Diss., 2019. http://hdl.handle.net/1805/18595.
Full textAbstract:
Indiana University-Purdue University Indianapolis (IUPUI)<br>There is a dearth of literature about post-secondary transition experiences of
Black women with dis/abilities (BWD). In this qualitative study, I explore transition
experiences of five post-secondary BWD from high school to college in order to privilege
her chronicles and narratives as knowledge. In addition, two urban public high school
transition coordinators (TC) participated in the study. Three inquiries guided my
dissertation: (1) features of educational experiences narrated by BWD, (2) features of
transition services provided to students with dis/abilities, including roles of and
approaches as described by the TCs, and (3) how BWD narratives may be leveraged to
critique and extend transition services as the TCs described them. I engaged in three
semi-structured interviews with six of the seven participants (one interview with the
seventh). I drew from Disability Studies/Disability Studies in Education (DSE), Critical
Race Theory, and Womanist/Black Feminist Theory and their shared tenets of voice and
counternarratives and concepts of social construction and falsification of consciousness to
analyze the narratives of BWD participants. I drew from the DS/DSE tenet
of interlocking systems of oppression, DisCrit tenet three, race and ability, and constructs
of Inputs and Outcomes in work on Modeling Transition Education to analyze the TCs’
narratives and in connection to the narratives of the BWD. Across both sets of
participants, three themes in the form of Truths emerged; they were terrible and sticky
experiences of racial/dis/ability oppression for the BWDs and, imposing of whiteness and
normalization within the transition education practices described by the TCs. For the BWD, those terrible and sticky truths took three forms: (a) Pathologization;
(b) Disablement; and (c) Exclusion. Another type of truth in the BWD’s narratives,
however, was Subverted Truths: (re)defined identities and radical love, (re)placed
competence and knowledge, and (revalued sisterhood and community, the ways of
pushing back and resisting the Truths and their effects. I discuss implications for BWD
post-secondary transition-planning-and-programming theory, research, policy, practice,
praxis, and spirituality.
20
Колядка, Анастасія Едуардівна. "Взаємодія сім’ї та школи у вихованні духовності молодших школярів". Магістерська робота, 2020. https://dspace.znu.edu.ua/jspui/handle/12345/4440.
Full textAbstract:
Колядка А. Е. Взаємодія сім’ї та школи у вихованні духовності молодших школярів : кваліфікаційна робота магістра спеціальності 013 «Початкова освіта» / наук. керівник Л. О. Сущенко. Запоріжжя : ЗНУ, 2020. 98 с.<br>UA : Робота викладена на 98 сторінках друкованого тексту. Перелік посилань включає 68 джерело. Об’єкт дослідження: процес виховання молодших школярів. Предмет дослідження: педагогічні умови взаємодії сім’ї та школи у вихованні духовності молодших школярів. Мета дослідження полягає у науковому обґрунтуванні та експериментальній перевірці педагогічних умов взаємодії сім’ї та школи у процесі виховання духовності молодших школярів. В роботі обґрунтувано комплекс педагогічних умов взаємодії сім’ї та школи у вихованні духовності молодших школярів; розроблено, апробовано та впроваджено в освітній процес початкової школи методики виховання духовності молодших школярів у взаємодії сім’ї та школи.<br>EN : The work is presented on 98 pages of printed text. The list of references includes 68 sources. Object of research: the process of educating younger students. Subject of research: pedagogical conditions of interaction of family and school in education of spirituality of junior schoolchildren. The purpose of the study is to scientifically substantiate and experimentally test the pedagogical conditions of interaction between family and school in the process of educating the spirituality of primary school children. The complex of pedagogical conditions of interaction of family and school in education of spirituality of junior schoolchildren is substantiated in the work; developed, tested and implemented in the educational process of primary school methods of educating the spirituality of primary school children in the interaction of family and school.
21
Šalamonová, Dominika. "Žena a zasvěcený život ve vrcholném středověku: příspěvek k ideálům a spiritualitě." Master's thesis, 2020. http://www.nusl.cz/ntk/nusl-436542.
Full textAbstract:
This thesis examines the intricacies of women's vowed life in the High Middle Ages with regard to key aspects of contemporary religiosity. Vowed women are studied in their connection and interaction with the male world of authorities and spiritual guides. The diachronic approach is employed with a focus on the ideals and spirituality of three different types of vowed women's groups; traditional monastic groups living according to the Benedictine rule, namely Benedictines and Cistercians, Mendicant groups, which include Poor Clares, Dominicans and tertiaries of both orders, and finally groups of non-conformist vowed women, including beguines, anchoresses and recluses. This thesis serves as a probe into the proclaimed ideals of these groups in the view of male authorities, and points out the tendencies in the spirituality of specific vowed women. The principal method is the analysis of several types of sources with the categories of analysis being three key aspects of the religious life of the society of the High Middle Ages, namely the relationship to asceticism, the relationship to Christ and the Eucharist, and the Marian devotion. The introductory chapter presents the preconditions for constructing the role and position of the female gender in medieval society and subsequently discusses the origin...
22
Stasko, Carly. "A Pedagogy of Holistic Media Literacy: Reflections on Culture Jamming as Transformative Learning and Healing." Thesis, 2009. http://hdl.handle.net/1807/18109.
Full textAbstract:
This qualitative study uses narrative inquiry (Connelly & Clandinin, 1988, 1990, 2001) and self-study to investigate ways to further understand and facilitate the integration of holistic philosophies of education with media literacy pedagogies. As founder and director of the Youth Media Literacy Project and a self-titled Imagitator (one who agitates imagination), I have spent over 10 years teaching media literacy in various high schools, universities, and community centres across North America. This study will focus on my own personal practical knowledge (Connelly & Clandinin, 1982) as a culture jammer, educator and cancer survivor to illustrate my original vision of a ‘holistic media literacy pedagogy’. This research reflects on the emergence and impact of holistic media literacy in my personal and professional life and also draws from relevant interdisciplinary literature to challenge and synthesize current insights and theories of media literacy, holistic education and culture jamming.