Dissertations / Theses on the topic 'Protestant Identity'

The dissertation constitutes a narrative study on the complex experience of being Irish and Protestant and the author initially draws on a number of his own formative life experiences to introduce the investigation. The study uses the research genre of narrative inquiry, commenting on its relevance to the discipline of education, to explore the experience and identity of the tiny, but socially significant Protestant minority, in a country where religious identity is still highly significant. Stories, conversations arid autoethnography, which make up the core of the disseJ1ation, are drawn from the author's life experience and more particularly from a year-long period of field work. Presented in both traditional ethnographic and in non-traditional forms, using both direct and sometimes re-constructed or re-imagined voices from the fieldwork, they describe concrete lived experience of research participants. Each chapter constitutes an experiment in layered meaning making with a number of clear components. These include: i) A brief presentation of the chapter's purpose; a description of the particular methodology used including its definition, limitations and the ethical issues entailed; comment on the specific purposes involved in its use at this juncture and a description of what the method reveals which others may not ii) The presentation of data as story, discussion or re-constructed conversation which allows the emergence of a range of particular issues in an evocative way iii) A commentary on the emerging issues and a theoretical analysis using one of a range of lenses drawn from the conceptual repertoire of poststructuralism. Concluding sections of each chapter comment on what has emerged and form links with what is to follow in ensuing sections of the study. Each chapter thus represents a further step in elaborating a variety of emerging perspectives on the complexity of Irish Protestant experience. Not every theme embodied in the stories and conversations at the core of dissertation is the subject of explicit analysis or comment; instead they go to create a backdrop which expands the consciousness of readers concerning the context and experiences of Irish Protestantism. The titles of the work's five chapters (and in "general the second quotation at their outset) are all extracts from fieldwork conversations. C Responses from fieldwork suggest a community which has responded variously to Ireland's dramatic changes since Independence. Initially Protestants, as visible remnants of colonial occupation, were catapulted from a position of former security and influence to one of extreme marginality and fragility. Initial violence, murder and persecution modified over time to a less potent marginality (coupled at times with remarkable generosity) where the minority were generally defined as aliens and outsiders in what was to become an increasingly hegemonic Catholic Gaelic state. In order to survive (particularly against the draconian application of the Ne Temere papal decree) and to preserve a distinctive ethos, the minority withdrew into a hermetically sealed range of interconnected communities which simultaneously catered for virtually all their religious, educational, medical and social needs, as well as constituting a clearly recognizable alternative to the all-prevailing meta-culture. Despite these measures, continued emigration and the depredations of intermarriage (and the implied enforced signing over of children and consequently property) to the majority Catholicism led to a situation where slow extinction appeared inevitable. In this constrained context Protestants rarely spoke out publicly against oppressive policies or practices. Stories collected from the fieldwork also suggest that silence increasingly came to be employed within the community to minimize a recognition of the prevailing unpleasant realities with which the religious minority lived. Views expressed by participants suggest that this silencing resulted in a diminished ability for reflexivity and agency within the community and limited contribution to public debate and policy formation from what was, for many years, the largest minority voice in the country. Recent economic shifts, cosmopolitanism and crises in Catholicism have contributed to an era in which Protestantism finds itself an acceptable other, its schools and churches thronged with disillusioned erstwhile Catholics. In this unexpected space stories of transformation and opportunity appear to compete with old tales of discrimination, extinction and depression in defining its identity.

The thesis aims to analyse the construction of a Protestant Tamil identity primarily through the examination of six Protestant translations of the Bible in Tamil and Protestant Tamil poetry. The chapters discuss the points of conflict that arose as a result of the different strategies of assimilation adopted by Protestant missionaries and Protestant Tamils. Chapter 1 has two main sections. The first section provides an outline of the various levels of influence that Catholic and Protestant missionaries had on Tamil language and literature. The second section gives an historical delineation of Protestant translations of the six Tamil Bible versions that the thesis discusses in detail. Chapter 2 discusses the theoretical debates on language, translation, and religious terminology that took place across the major Indian languages into which the Bible was translated in the nineteenth century. The chapter also looks at the pressures of the various institutions within which Bible translators worked and how far they affected the practice and theorising of Bible translation in nineteenth-century India. Chapter 3 focuses on the Tamil terms used in the different versions of the Tamil Bible. The discussion begins with the etymological history of each term and then moves on to consider why each one was either selected or created for use in the Tamil Bible. Chapter 4 is divided into two sections. The first section looks at nineteenth-century conflicts between missionaries and Protestant Tamils over the revision of the Tamil Bible and the alternative strategies used by some Protestant Tamil poets to translate Protestant concepts for Tamil culture. The second section looks at Protestant Tamil responses to twentieth-century revisions of the Tamil Bible as well as individual attempts to translate the Bible using means different from the official translation projects. My study aims to indicate that the formation of Protestant Tamil identity is part of intricate political and cultural processes by analysing a set of related questions regarding the translations of the Bible into Tamil: why do some religious terms acquire sacred status when translation at a formal level does not match the translation of religious culture? Why has the nineteenth-century version of the Tamil Bible, in particular, acquired symbolic power, and is perceived by Protestant Tamils today as the only translation able to mark boundaries of identity and otherness? To what extent have Protestant Tamils, as an interpretative community of faith, been responsible for the shaping of a Protestant Tamil vocabulary and identity? And finally, my research points to inadequacies in current translation theory from a post-colonial perspective and suggests areas that require critical attention.

This study examined the associations between personality, identity, and protestant fundamentalism (subscales included inerrancy, evangelism, premillennialism, and separatism). 440 college students between the ages of 18 and 29 participated in the study, and self-identified as protestant. A step-wise regression revealed the following findings. Neuroticism was negatively associated with inerrancy, evangelism, and separatism; extroversion was negatively related to separatism; and agreeableness was positively related to inerrancy, evangelisms, and premillennialism. Exploration in depth was positively associated with evangelism, premillennialism, and separatism; identification with commitment was positively related with separatism; and rumination was positively associated with premillennialism, and separatism.

This thesis examines travel to continental Europe as undertaken by several generations of Irish Protestants between 1660 and 1727. Historians draw parallels between the Protestant Ascendancy in Ireland and other polities in ancien régime Europe, but these demand an exploration of contemporary encounters. Research on the Irish in Europe concentrates on Catholics without much regard to Protestant experiences, while work on English or British travel overlooks ways in which Irish Protestant voyages differed. This thesis analyses the experiences of Church-of-Ireland families from the gentry, nobility and aristocracy, especially the Southwells, Percevals, Molesworths, Molyneuxs, Boyles and Butlers. Correspondence, notebooks and financial accounts reconstruct their voyages, mainly to France, Italy, the Low Countries and Germany, and their attitudes towards the practice of travel. Journeys to other destinations are incorporated, as are the voyages of neighbours, acquaintances and employees. Purposes varied, but travel was consistently considered an opportunity for 'improvement'. The thesis follows the successive preoccupations of travellers, beginning with demonstrations of 'fitness to travel'. Wealthy young men were judged according to criteria that privileged anglicisation and Protestantism, though linguistic skill was a more socially-comprehensive standard. Advisors emphasised civil conversation and written observation, but warnings to avoid 'countrymen' were ignored. The company of English-speaking travellers and Irish Catholic expatriates created distinctive European experiences. Foreign hosts often saw uncomplicated Englishmen, though some recognised Irish difference. Anglican travellers held qualified membership of a 'Protestant international', drawing on a cross-confessional 'stock of friends'. Travellers received tuition that complicates perceptions of travel as 'informal' education and they memorialised experiences through souvenirs and gifts. Voyages encouraged some into English residence and identifications, though others brought improvements home to Ireland. 'Improvement', as it related to wealthy Church-of-Ireland families, functioned not as a binary between approved England and disdained Ireland but a triangular exchange in which continental Europe featured prominently.

Latent Class Analysis was used to explore different subgroups of individuals based on identity processes (using the DIDS) and protestant fundamentalism. Results indicate that a 6-group solution provided the best fit for our data. The six groups differed in terms of identity process variables (especially exploration in breath, exploration in depth, and identification with commitment), but only modestly in terms of fundamentalism.

This thesis considers the drive to commemorate within Ulster Protestantism. It focuses on Londonderry between 1859 and 1886 with particular attention paid to the role of evangelicalism, prominent during the relevant period. The assessment is made against the historic backdrop of the Ulster Revival (1859), disestablishment of the Church of Ireland (1869) and the threat of home rule (1880s). In order to gauge more accurately the contribution of religion, a multidisciplinary approach was adopted. Insights from anthropology, political science and sociology were used to complement the primary historical approach to the subject. The subject is approached from two angles, focussing initially on a historical and biographical study of William Johnston (1829-1902), a representative figure who illustrates wider trends and linkages in Ulster's political world and secondly on the city of Londonderry and its anniversary commemorations, and on the important intersection between the two. The discourse from the sermons preached at the 12 August and 18 December commemorations, organised by the Apprentice Boys of Londonderry Association, were analysed using Ninian Smart's Dimensions of the Sacred as an analytical tool and were compared to the discourse in the secular events. This helped to ii clarify the nature of the outlook held by the protagonists and establish the extent to which it had a religious framework. The catalytic role of evangelicalism seemed evident as the synthesis between Loyalism, Orangeism and evangelicalism was explored against political chronology and in relation to covenantalism. A change in direction and a new political agenda with strong religious conviction became an aspect of Loyalism. This change was reflected in ritual that underwent significant development in the period. This was considered in relation to two important relevant scholarly concepts that related to identity, the 'invention of tradition' and 'civil religion'. The period between 1859 and 1885 proved pivotal in the development of Ulster Protestant cultural identity.

Thesis (M.A.)--Boston University PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
This thesis examines how Bolivian folkloric music has been used to negotiate various national identities through a case study of an ensemble of evangelical Bolivian musicians active in the late 1960s and 1970s. Although members identified themselves as "Bolivian" through their words, clothing, and music, they also modified that image by omitting aspects of Bolivian folklore and performing many non-Bolivian songs from Latin America and North America. Through examination of their repertoire and exegesis of personal interviews, I show how the group simultaneously sought to deepen bonds with North American evangelicals while also promoting their distinctiveness as "Bolivians." I utilize ethnomusicologist Thomas Turino's concept of the cosmopolitan cultural formation (2003b) to explain the similarity between the multi-national agenda of the group's eclectic repertoire and the trans-state appeal of Bolivian folkloric music-all of which are cosmopolitan forms of music. I begin by describing Bolivian class relations, tracing the history of rural Andean Amerindians' marginalization in urban society through the 1952 Bolivian National Revolution, when indigenous peoples received citizenship. I also examine the urban appropriation of indigenous musical practices, culminating in the Bolivian folkloric "boom" of the late 1960s and 1970s and the state's use ofthe genre to encourage inclusive nationalism among Bolivians of all races and classes. In the midst of these societal changes, Bolivian Protestants were also redefining their identity, as their numbers increased and their dependence on foreign missionaries decreased. The music examined in this thesis was one attempt at forging a unique Bolivian evangelical identity.

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Capes
O presente trabalho problematiza a emergência da identidade protestante construída no Brasil pelo missionário Robert Kalley a partir de 1855. Desenvolvemos objetivos analíticos e conceituais construindo uma análise bibliográfica e documental da vida e obra de Robert Kalley e do Kalleyanismo de um modo geral, trilhando um caminho metodológico que busca fazer uma leitura desta identidade através da análise das táticas e astúcias que têm caracterizado o protestantismo no Brasil, particularmente na cidade do Rio de Janeiro, entre os anos de 1855 e 1876, fomentando problematizações para estes processos identitários, e acerca das práticas de consumo nos espaços protestantes, responsáveis também pela elaboração de novas identidades religiosas. Um documento que emergiu no século XIX e teve grande importância como rastro identitário na elaboração desta dissertação foi a "Breve Exposição das Doutrinas Fundamentais do Cristianismo". É um documento rico de possibilidades interpretativas, favorecendo a leitura de valores que podem nos dar a ler os valores que contribuíram para a construção da identidade protestante kalleyana naquele período. Importantes conceitos foram trazidos para este diálogo como o de leitura, apropriação e representação a partir de teóricos da historia cultural. Buscou-se problematizar as identidades representadas. Dirigiu-se o olhar para as contribuições culturais e educacionais que Kalley trouxe para o Brasil, especialmente através da Escola Bíblica, uma estratégia de mostrar a literatura da salvação mediante o saber bíblico escolar.
The work problematize the emergence of Protestant identity built by Kalley from 1855. We develop conceptual and analytical objectives constructing a bibliographic and documentary analysis of the life and work of Robert Kalley and Kalleyanismo in General, treading a path that seeks to capture this methodological identity through the analysis of tactics, gimmicks that have characterised the Protestantism in Brazil, particularly in the city of Rio de Janeiro, between the years 1855 and 1876 by problematizing for these processes in terms of identity, and about consumer practices in Protestant áreas, responsible for the preparation of new religious identities. A document that emerged in the 19th century had great importance as a trail of identity in the making of this dissertation was "Brief exposure of the fundamental doctrines of Christianity". It is a rich document of interpretative possibilities of writings that can give us the read values that have contributed to the building of Protestant identity Kalleyana in that period. Important concepts were brought to this dialog as the reading, ownership and representation submitted by theorists of cultural history. Sought problematizing the impersonated identities. Drove my look at educational and cultural contributions that brought to the Brazil Kalley, especially through the Bible School, a strategy to show the literature of salvation through Biblical knowledge.

In 1655 and again in 1686-1689, the Waldensians of Piedmont were massacred by the Duke of Savoy after he issued edicts forbidding the practice of their religion. The Waldensians were later followers of the medieval religious movement of the Poor of Lyons, declared heretical in 1215. The Waldensians associated with the Reformation in 1532, and thus formed a link with diverse groups of Protestants across Europe. In the periods immediately surrounding both massacres, an outpouring of publications dedicated to their plight, their history, and their religious identity appeared, a large number of which emerged in London. On both occasions, the propaganda gave rise to international sympathy and encouraged international intervention, eventually provoking the Duke to rescind the edicts that had instigated the massacres. While most contemporary scholars consider the Waldensians to have been fully absorbed into Protestantism after 1532, it is clear from the writings of both the Waldensians and their sympathizers that they considered themselves a separate entity: the inheritors of a long tradition of dissent from the Catholic Church based on their own belief in the purity of the Gospel. The Waldensian identity was based on a history of exclusion and persecution, and also on a belief that they had transmitted the true embodiment of Christianity through the centuries. The documents that were published surrounding the massacres address the legitimacy of the Waldensian identity based on centuries of practice. English and continental Protestants identified with the Waldensians, who provided ancient ties and legitimacy to their ‘new’ religion, and the Waldensians adopted that identity proudly, all the while claiming continuity. Protestants also used the Waldensians in propagandist documents, most often to justify political or religious actions and ideologies. The continuity of Waldensianism through the Reformation became crucially important for the wider umbrella of Protestantism as a legitimizing factor for the movement. This thesis investigates the claims of continuity and finds that while the Waldensians underwent a dramatic change in religious doctrine to conform to the Reformation, their belief in the continuity of their religious identity can be validated by examining religion from a socio-cultural perspective that takes aspects other than theology into consideration.

Religion
Ph.D.
This dissertation is an ethnographic study of Oromo Presbyterian Evangelical Church located in Lancaster, Pennsylvania. The case study of this congregation contributes to our understanding of how "new immigrants" are changing the American religious landscape. By assessing religious and ethnic identity among immigrant Oromo Ethiopians, this study traces Oromo conceptions of identity from the homeland to the diaspora. As identities are renegotiated in the new land, this immigrant group establishes a faith community whereby religion serves as a meaning-making institution to meet the social, cultural, and spiritual needs of the immigrant group. Furthermore, the relationship between post-1965 immigrant Christians with Protestant mainline churches is a dynamic affecting ethnic diversity and church growth. Thus, this case study points to the normative challenges faced by the Protestant mainline as new immigrants contribute to the redefining of American Protestantism.
Temple University--Theses

This thesis attempts to analyse the manner in which various unexamined presumptions have influenced the historical study of Protestant Christianity in Korea. The main argument is that the perspectives and methods utilised by the Korean Protestant historians in their study of Protestant Christian history in Korea simply serve to replicate these presumptions. Despite the purported application of different perspective in their historical study of Protestant Christianity in Korea the actual written histories of the Korean Protestant historians remain identical in nearly all aspects. The first three chapters provide the theoretical basis for a critical and comparative analysis of the five Korean Protestant historians. It will be demonstrated that Korean Protestant historians systematically fail to obtain a coherent understanding of the very context in which their historical studies are undertaken. This failure leads the historians to uncritically appropriate various historical presumptions regarding Protestant Christianity into their histories. This further leads to the actual written histories adopting identical forms and contents. Three examples of how the uncritical appropriation of presumptions distorts the reality of the historical experience show that the failure by the historians to question such presumptions results in distorted narratives and mistaken interpretations of historical experiences. Furthermore, these presumptions function as a master narrative that undermines the appropriate application of the purported historiographical perspectives of the Korean Protestant historians. The final part of the thesis seeks to identify theoretical and methodological alternatives that can inform the historical study of Protestant Christianity in Korea. Developments in methodology and perspective with regard to the historical study of Christianity as a world religion can provide useful insights into how Korean Protestant historical studies can move beyond its present state of entrapment.

Since the Irish island was partitioned in the 20th century general civil unrest has been constantly present. This has led to Northern Ireland being a segregated society and to some degree, this continues even today. During the 60’s up to the 90’s violence was widespread.Paramilitaries committed acts of violence and terror against each other and civilians were often the victims. The conflict is perpetuated by two blocs in Northern Irish society. These blocs have historically been defined by sectarian identities; this remains to this date to some extent. However, these identity boundaries have expanded to things beyond christianity. Today class, income and other various types of communities factor into the creation of individual identity. Because of this change, the use of a common history has slowly become irrelevant to modern day catholics or protestants in Northern Ireland. Instead of the previous injustices committed against the group in question, general socio-economic issues are central. Religion, identity and politics in Northern Ireland go hand in hand. As many other states around the world, the state in Northern Ireland is separated from the church. Despite this, christian communities, both catholic and protestant, are deeply involved in policy creation. Parliamentary politics are tied to sectarian and societal identity also. Surveys have shown that voters usually vote within their communities. It is rare for catholics to vote for loyalist protestant parties and vice versa. Ethnic nationalism in Northern Ireland takes a different shape today. The armed volunteers inparamilitary groups have been substituted by career politicians that use democratic means to further the political struggle. There are two main actors behind the loyalist and republican movements in contemporary Northern Irish society, the DUP and Sinn Féin. These parties try to move away from violent extremism through politicizing the ethnonationalist movements that is republicanism and loyalism. This change is thanks to a difference in many aspects of humansocialization in Northern Ireland. Individuals have a new way of viewing their identities and communities.

Protestant Dissenters launched a campaign for Test Act repeal in 1786 that encountered strong opposition. Half a century later a second campaign inconspicuously secured repeal whilst the established Church was preoccupied with the problem of Catholic emancipation. Historians have examined the political narrative of both campaigns and the theories of toleration propounded by some Dissenters. However, little attention has been paid to the symbolic importance of the Test Acts, which Dissenters considered as badges of their exclusion from national citizenship. This thesis will examine the language of the repeal campaigns as a window into wider notions of citizenship and national identity. The resultant picture of Dissenters' identities and the larger national identities that they contested makes it possible to problematise and refine Linda Colley's Britons: Forging the Nation, which expounds a pan-Protestant, anti-Catholic, British national identity. Protestantism and anti-Catholicism were indeed central to the language of the debate, but this language marginalised Dissenters as often as it included them. Several Dissenters therefore united with a parallel Catholic campaign for toleration, whilst very few united with their fellow-Protestant Churchmen against the Catholic threat. The Dissenters' strategies reveal the ambiguity of their relationship to the nation: they were usually seen by Churchmen as marginalised or subordinate though less so than the Catholics. Moreover, overlooked divisions between evangelical and old Dissent, and between Trinitarian and Unitarian Dissent, led different sections of Dissent to pursue different strategies according to their perception amongst Churchmen. Notions of national identity and citizenship were changing in this period, particularly as a result of the French Revolution and wars. Both Test Act repeal and Catholic emancipation may be situated within long-term processes of state-building and nation-building. Older notions of national identity endured to a greater extent than has been recognised, but adapted to these processes by becoming more inclusive and assimilative. Though Test Act repeal and Catholic emancipation granted Dissenters and Catholics similar rights, because of the enduring importance of Protestantism to British national identity Test Act repeal signified Dissent's integration into the nation in a way that Catholic emancipation did not for Catholics.

This thesis explores the presentation of the war over the Rhine Palatinate in British printed pamphlets of the 1620s, looking at the relationship between writing and reading about the conflict and notions of religious and civic duty. It examines how printed news pamphlets, sermons and polemics dealt both with developing events in the Palatinate and with changes in British foreign policy. The importance of this conflict to British culture and politics has been widely debated. However, there has not been a study specifically charting the development of discourse about the Palatinate in cheap print. This thesis explores such texts within multiple contexts: political and military developments, Calvinist theology, and the British print market. It argues that pamphlets dealing with the Palatinate articulated subject positions which challenged royal notions of decorum, and promoted a model of active Protestant subjecthood. The first chapter contextualises the significance of the Palatinate to British Protestants, through an overview of the relationship between the two countries: from the 1613 marriage of the Elector Frederick V to Elizabeth, daughter of James I and VI, through Frederick's doomed bid for the Bohemian crown and the resulting battle to recover his ancestral lands. James's attempts to deal with the crisis through diplomacy met with dissatisfaction from many British subjects, who pushed instead for direct military action. The two central chapters deal with the period 1620-23, in which the defence of the Palatinate was largely in the hands of British volunteers; first examining the connection forged through printed 'news from the Palatinate', and then the ways in which polemical texts and printed sermons relate the conflict both to Calvinist eschatology and notions of subjecthood. The fourth and final chapter considers how these ideas developed through preparations for war with Spain in 1624, and the military and domestic upheavals during 1625-26.

La liturgie a longtemps été considérée comme un marqueur identitaire fort des Églises luthériennes et réformées, qui avaient pour tradition de produire leur propre liturgie dont l’usage, normatif, ne variait pas. Les mutations socio-religieuses des dernières décennies, couplées avec les unions d’Églises en cours, ont révélé la grande diversité de liturgies mises en œuvre dans les paroisses d’une même Église. Cette diversité interroge particulièrement trois aspects ecclésiologiques : la vie liturgique, dans ses fondements et ses pratiques, la dynamique communautaire et notamment la place faite à la liturgie dans son déploiement et enfin l’identité ecclésiale, afin de savoir dans quelle mesure la liturgie traduit ou participe d’une identité. Le travail de recherche mené dans le cadre de ce doctorat part de ces trois volets pour dégager des critères liturgiques initiaux et transversaux pour les confronter aux données de terrain afin de mesurer l’écart entre ce qui est important dans la perspective théologique des Églises de la Réforme, ce qui est mis en œuvre dans les paroisses et ce qui est perçu par les paroissiens
Liturgy has long been considered as a strong feature of the identity of Lutheran and Reformed Churches. It was their tradition to produce their own liturgy with a standardised and unvarying usage. Over the last few decades, social and religious changes, coupled with on-going unions between Churches have demonstrated the wide diversity of Liturgies used in the parishes of any one Church. In this diversity three ecclesiological aspects come particularly to the fore: liturgical life, in its foundations and practices, community dynamics and especially the place give to liturgy within this and finally ecclesial identity, in order to find out how far liturgy is a an expression of or an active part of identity. The research work carried out as part of this doctorate uses these three subjects to establish initial and transverse liturgical criteria and then compares these with data gathered in the field in order to assess the gap between what is important from a theological point of view for the Churches of the Reform, what is practiced in parishes and what is perceived by parishioners

My dissertation examines radical Protestant propaganda of the Thirty Years’ War (1618-1648). It investigates the radicals’ depiction of foreign allies of the German Protestants as well as the presentation of German Catholic leaders in pamphlets and broadsheets of the war. Through analysis of representative sources portraying Prince Bethlen Gabor of Transylvania and King Gustavus Adolphus of Sweden, it examines the arguments used to gain support for foreign Protestant figureheads among the moderates of the Protestant camp. The dissertation also investigates the presentation of Emperor Ferdinand II and Duke Maximilian of Bavaria in order to determine how propagandists denounced German Catholic rulers as no longer worthy of German Protestant allegiance or tolerance. My conclusion demonstrates how radical propagandists sought to change moderate Protestant attitudes towards German Catholic rulers and foreign allies through a cohesive and sophisticated campaign.

Evangelical Protestant Christians have been one of the primary groups opposing Mormons since the beginnings of Mormonism in the 1820s. This thesis is an examination of the historical basis for Evangelical opposition to Mormonism and the impact of that opposition on Mormon identity. This study is divided into three chronological chapters representing the nineteenth, twentieth, and twenty-first centuries in America. Evangelical animosity towards Mormonism was grounded in the Christian heretical tradition begun in the second century AD. Because of this tradition, Evangelicals were inherently afraid of heresy for two main reasons: temporal treason and eternal damnation. Due to the heterodox claims of a new prophet and new scripture, Mormonism was quickly labeled as dangerous, not only to Christianity, but to America as a whole. This perceived danger only grew as Mormonism continued to differentiate itself further with the practices of polygamy, communalism, and theocracy. In the nineteenth century, Mormon assimilation of Evangelicalism primarily affected the social structures of marriage, economics, and politics. In the twentieth century, Mormon assimilation of Evangelical identity would focus more on the incorporation of Evangelical ideology and theology. As Fundamentalism and Neo-Evangelicalism protested Mormonism as a cult, Mormonism became more Fundamentalist and Evangelical by nature, especially as the Church of Jesus Christ of Jesus Christ of Latter-day Saints recognized how such opposition negatively impacted American public perceptions. Such changes included the development of Mormon neo-orthodoxy with its emphasis on the sovereignty of God, the depravity of man, and salvation by grace. In the twenty-first century, a group of Mormon and Evangelical scholars engaged in the practice of interfaith dialogue developed by Liberal Protestants and Catholics. As part of their dialogue, Evangelicals retained the purposes of evangelism and apologetics thereby qualifying the dialogue as a new more subtle form of Evangelical opposition to Mormonism in the twenty first century. As Evangelicals continuously opposed Mormonism as a Christian heresy, such opposition effected changes within Mormonism, changes that have led to some degree of assimilation and even adoption of several elements of Evangelicalism. The most recent part of this assimilation process has been the development of Mormon progressive orthodoxy that emphasizes anti-sectarianism, anti-liberalism, and revised supernaturalism.

This study explores the history of the Toba Batak community in the city of Medan from1912 to 1965. The Toba Batak have traditionally lived in the rural interior highlands ofSumatra. In this region, their specific ethno-religious identity was developed. Thecrucial factor in the process was the activities and the theological convictions of theGerman Rhenish mission on which the Toba Batak themselves had a significant impact. During the first few decades of the 20th century the Toba Batak began to migrate to the plantation region on the east coast of Sumatra and its commercial entrepôt Medan.In this region, where the Malay Muslim culture was the local dominant culture, theystrove to fulfil their cultural ideals, among which the ideal of harajaon (kingdom) iscentral. The main analytical question pursued is: How did the Toba Batak ethno-religious identity develop in Medan, within the framework of the ethnic, religious, social andpolitical currents in the city? This question is analysed in terms of their changing relations to their area of origin,the interaction with other groups in Medan and the efforts of the Toba Batak to buildup their own organisations. The main focus is on the development of Christiancongregations, but the analysis also takes voluntary, political and women's organisationsinto account. The changing conditions for local ecumenical co-operation are alsoexplored. A wide selection of sources is used, such as missionary reports and correspondence, Dutch colonial records and Toba Batak written and oral sources. Most of these sources have not or only partly been employed in previous research.

Thesis (Ph. D.)--University of Sydney, 2001.
Title from title screen (viewed 27 May 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Faculty of Arts. Includes bibliographical references. Also available in print form.

Texte remanié de: Thèse de doctorat--Études anglophones--Paris 3, 2006. Titre de soutenance : Évolution du discours identitaire de la communauté ethnique protestante d'Ulster : l'Ordre d'Orange et ses rituels.
Bibliogr. p. 489-518. Notes bibliogr. Index.

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Fundo Mackenzie de Pesquisa
The present work aims at describing the elements that compose the identity of an African descent community called Mel da Pedreira, in the Brazilian amazon, interpreting it from the standpoint of the theory of identity as presented by Roberto Cardoso de Oliveira and João Baptista Borges Pereira. The main method used for the research were interviews during three visits to the quilombo, together with document analyses, life histories, bibliography reviews, and genealogical and geographical mapping. The first chapter deals with the general characteristics of the community, and the matters related to the land; the second focuses on religious aspects, particularly the conversion from syncretic popular Catholicism to the Presbyterian faith; and the third discusses identity matters related to the land and religion. It is argued that the identity of the quilombolas at Mel da Pedreira is constructed on the basis of their religion and their connection to the land.
O presente trabalho busca descrever os elementos que compõem a identidade dos negros do quilombo Mel da Pedreira, do Amapá, fazendo essa leitura a partir da teoria da identidade apresentada pelos autores Roberto Cardoso de Oliveira e João Baptista Borges Pereira. O método principal para a pesquisa foi a realização de entrevistas no quilombo, durante três visitas ao campo, além da análise de atas e documentos, histórias de vida, leituras bibliográficas, levantamento de genealogia e mapeamento do local. O primeiro capítulo aborda o quilombo em suas características gerais e fala sobre a terra, o segundo focaliza nos aspectos religiosos de conversão do catolicismo popular sincrético à fé presbiteriana e o terceiro discute questões de identidade relacionadas à terra e à religião. Argumenta-se que a identidade dos quilombolas do Mel da Pedreira é construída com base em sua religiosidade e em sua relação com a terra.

Thesis advisor: Peter Weiler
This dissertation explores the social, cultural, and political effects of the “Great Church Crisis,” a conflict between the Protestant and Anglo-Catholic (or Ritualist) parties within the Church of England occurring between 1898 and 1906. Through a series of case studies, including an examination of the role of religious controversy in fin-de-siècle Parliamentary politics, it shows that religious belief and practice were more important in turn-of-the-century Britain than has been appreciated. The argument that the onset of secularization in Britain as defined by both a decline in religious attendance and personal belief can be pushed back until at least the 1920s or 1930s is not new. Yet, the insight that religious belief and practice remained a constituent part of late-Victorian and Edwardian national identity and public life has thus far failed to penetrate political, social, and cultural histories of the period. This dissertation uses the Great Church Crisis to explore the interaction between religious belief and political and social behavior, not with the intent of reducing religion to an expression of political and social stimuli, but with the goal of illuminating the ways politics, culture, and social thought functioned as bearers of religious concerns. The intense anti-Catholicism unleashed by the Church Crisis triggered debate about British national identity, Erastianism, and the nature of the church-state relationship. Since the Reformation, Erastians – supporters of full state control of the church – and proponents of a more independent church had argued over how to define the proper relationship between the national church and state. This dissertation demonstrates that the Church Crisis represents a crucial period in the history of church-state relations because the eventual Anglo-Catholic victory ended Parliamentary attempts to control the church’s theology and practice and, therefore, sounded the death knell of political Erastianism. In short, tensions between Protestant and Catholics reached a high water mark during the years of the Great Church Crisis. These tensions catalyzed both a temporary revival of Erastianism and its ultimate descent into irrelevance
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: History

Il s'agit de presenter l'identite de la minorite protestante en france dans ses aspects les plus varies apres s'etre dote d'un outillage theorique assez operant pour parvenir a eviter une trop grande dispersion. Le terme d'identite demande d'abord a etre deconstruit en ses multiples significations avant d'etre utilisable par le sociologue. Sa reconstruction ne va pas de soi. En raison de la diversite des objets sociaux et de leur participation au flux temporel, il est preferable de parler d'une "sorte d'identite" ou d'identite avec un "s" entre parentheses. Le sociologue doit forger son concept d'identite en partant des diverses sciences humaines qui traitent de la question de l'identite(s). Elles permettent de retenir un certain nombre de marqueurs d'identite qui se revelent fort utiles pour l'analyse de cet objet specifique que constitue le protestantisme. Grace a eux, il est possible de construire un modele de l'identite(s) qui pose cette derniere dans son rapport au passe, dans la synchronie et enfin dans sa continuite et son anticipation du futur. Une fois le modele termine, il reste a l'appliquer a l'objet d'etude. On s'apercoit alors que les marqueurs d'identite(s) jouent de maniere differente suivant les differents sous-groupes reperables dans le protestantisme francais. Toutefois, petit a petit, des liens s'entrecroisent, des chiasmes apparaissent laissant deviner la structure de l'identite protestante, la nature de son tissu identitaire. Aucun marqueur d'identite(s) ne suffit a lui seul pour circonscrire le "nous" du groupe protestant. Mais a l'identite narrative (au sens de ricoeur) et a la memoire commune repondent les ideologies (au sens de kaes); aux images renvoyees par les personnes exterieures au groupe, et aux interactions du groupe avec l'out-group, se melent les jeux de miroir internes au groupe ainsi que les interactions qui le travaillent. En depit de leur importance, ni le haut niveau de "metastabilite" de la minorite protestante, ni son aptitude a la deviance (au sens de sfez) ne suffisent a exprimer a eux seuls l'identite(s) groupale. Elle est le fruit d'une etroite intrication de parametres differents, parfois meme divergents. On proposera a la fin du parcours trois scenarios qui devraient permettre d'indiquer comment l'identite(s) protestante pourrait evoluer, si elle passera par des "points catastrophes" (au sens de thom) ou si elle perdurera tout en s'adaptant
In the following study the identity of the protestant minority in all of its varied aspects will be developped. Therefore theoretic tools must be described at the beginning to avoid too great a dispersion of topics. At first the term identity must be decomposed and studied in its various significations before it is useful to the sociologist. Its reconstruction is not evident. On account of the diversity of the social objects and their modification by the progress of time, it is better to speak of a "kind of identity" or of identity with -ies in parenthesis. The humanities which deal with the question of identity allow a choise between a certain number of identity(ies) markers which prove useful for the analysis of our specific object of study : protestantism. These markers make possible the elaboration of a model, which shows the identity in its relation to the past, in its synchronization and lastly in its continuity and its anticipation of the future. Once the model finished it must be applied to the object of the study. It should be noted that the markers of identity play different roles corresponding to the various subgroups which can be distinguished in french protestantism. Gradually, however, the relations cross, "chiasms" appear and make it possible to discover the structure of protestant identity, and the nature of its social tissue. But no identity(ies) marker is sufficient in itself to describe the "us" within the protestantism as a whole. The narrative identity (in the sense of paul ricoeur) and the collective memory of the group accompagny the ideologies (in the sense of rene kaes). The images given by those exterior to the group, the interactions between the group and those in the out-group accompagny the mirror-plays internal to the group. Neither the high level of the "metastability" of the protestant minority nor its aptitude to the "deviance" (in the sense of lucien sfez) are sufficient to express by themselves the identity(ies) of the group. Identity is the fruit of an intricate relationship between parameters which are different and sometimes even divergent. At the culmination of the study three scenarios will be proposed. They will indicate the future evolution of french protestant identity(ies)

La presente tesi si concentra sul romanzo popolare irlandese scritto da donne, nel periodo compreso tra il 1798 e il 1921. Quattro sono le autrici prese in considerazione: Charlotte Elizabeth Tonna, Sydney Owenson (meglio conosciuta come Lady Morgan), Edith Somerville e Katharine Tynan, le cui vite e opere coprono un periodo storico fondamentale per l’uscita dell’Irlanda dal dominio coloniale britannico e la formazione della nazione irlandese nel sud del paese. L’interesse principale è quello di analizzare il modo in cui nei loro testi prende forma la nazione, e in particolare attraverso quali immagini e riferimenti religiosi. Il senso è quello, dunque, di rileggere tali testi prestando maggiore attenzione alla religione, uno dei principali collanti tra autrici e pubblico: all’epoca in cui l’Irlanda stava acquisendo i confini che oggi ancora mantiene, esisteva un terreno d’incontro tra discorso politico e letterario, quello della nazione, e tale terreno veniva attraversato anche dal messaggio religioso. Il fine ultimo è quello di dimostrare che la letteratura popolare non è “seconda” ad altre quanto a valori che è in grado di trasmettere e a messaggi che è in grado di veicolare: trascurarla significa non capire i meccanismi attraverso i quali una società si sviluppa e si modifica.
This research is focused on the Irish popular novel written by women between 1798 and 1921, respectively the year of the Irish Rebellion and that of the Anglo-Irish Treaty, recognizing the Irish Free State as a co-equal dominion of the British Empire. The authors analysed are Charlotte Elizabeth Tonna, Sydney Owenson (better known as Lady Morgan), Edith Somerville and Katharine Tynan, whose lives and works cover a fundamental period in Irish history, inaugurating the withdrawal of Britain from Ireland after eight hundred years, and the formation of an Independent Ireland in the south of the country. The main interest has been in analyzing the way these four writers write the nation, and through which religious images and references. The attempt is to reread their novels paying particular attention to religion, one of the main tie between author and readers: at the time when Ireland was acquiring the borders today still possess, there existed a common field, that of nation, on which convened politics, literature and religion. The aim is to show that popular literature is not secondary to any other narrative for the values and messages it conveys: to ignore it would mean to pay no heed to the devices through which society develops and changes.

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Within a macro project identification of religious plurality connected with the country's ethnic diversity, this research project analyzed the difficulties and peculiarities of the group of Armenian immigrants who settled in Brazil since 1920. In the midst of a new social and cultural reality haw these immigrants established the cooperative relationship in the new community. Religious identity is a critical factor to understanding the structural characteristics that led to the establishment and survival in the urban region of Sao Paulo. Our research focused on the Protestant side and how it uses the religious elements connected to form and maintain their ethnic identity recreated in Brazil.
Dentro de um macro projeto de identificação da pluralidade religiosa conectada com a diversidade étnica do país, este projeto de pesquisa analisou as dificuldades e particularidades do grupo de imigrantes armênios que se estabeleceu no Brasil a partir de 1920. Em meio a uma nova realidade social e cultura, como esses imigrantes estabeleceram a relação de cooperação na comunidade nova. A identidade religiosa é fator central para o conhecimento das características estruturais que os levaram à sobrevivência e fixação na região urbana de São Paulo. Nossa pesquisa focou a vertente protestante e como ela utiliza os elementos religiosos para compor e manter conectada sua identidade étnica recriada no Brasil.

Des années 1780, quand surgit la question de l’émancipation des juifs, à la Première Guerre mondiale, qui dément l’optimisme de la perfectibilité du genre humain cultivé par la Bildung, le « long » XIXe siècle est la scène sur laquelle se déploient les efforts d’intégration des juifs dans la société et la culture allemandes, où la Bildung, intimement liée à l’esprit du protestantisme allemand qui l’a profondément marquée de son empreinte, tient lieu de médiation. Fil conducteur de ma recherche, la Bildung me permet de montrer en quoi son idéal est devenu un élément constitutif de l’identité des juifs allemands, en même temps qu’il cesse, sous les effets de la nationalisation d’une culture allemande devenue un outil au service d’un peuple particulier, d’être le projet, certes d’une communauté donnée, mais porteur d’universalisme. De fait, tout en adhérant à sa définition originale, les juifs ont su réinterpréter l’idée de Bildung en désamorçant l’alliance entre culture, germanité et nationalisme, afin de construire une nouvelle identité judéo-allemande qui réponde aux enjeux et aux exigences de la modernité ainsi qu’aux évolutions du temps, tout en visant à la reconnaissance des valeurs et du statut du judaïsme. Dans la mesure où cet idéal de la Bildung, sous les coups du nationalisme allemand, a perdu sa portée universelle pour, dans un processus de germanisation, devenir un instrument au service du projet nationaliste, les juifs vont progressivement se voir exclus de la nation allemande, quand bien même ou précisément parce qu’ils se sont identifiés à tel point au projet initial de la Bildung qu’ils en sont devenus les garants
From the 1780s, when the question of the emancipation of the Jews emerged, until World War I—a disappointment for those who were optimistic about cultivating a perfected humanity through Bildung (education)—the “long” nineteenth century is the stage on which the efforts to integrate the Jews into German society and culture took place. In this context, Bildung, which was decidedly bound to and profoundly marked by the German Protestant spirit, served as mediation. The underlying theme of Bildung in my research enables me to show how its ideal became the constitutive element of German Jewish identity. Concurrently, under the effects of the nationalization of German culture that became a tool in the service of a specific folk, the ideal of Bildung ceased to be a project that conveyed universal meaning. In fact, although the Jewish people agreed with its original definition, they succeeded in reinterpreting the idea of Bildung by neutralizing the alliance between culture, being German, and nationalism in order to elaborate a new German-Jewish identity in reply to the challenges and requirements of modernity and the evolution of society while still recognizing the values and status of Judaism. Inasmuch as the ideal of Bildung lost its universal significance for serving the nationalist project under the influence of German nationalism, the Jews were gradually excluded from the German folk, which took place despite, or precisely because, they identified to such an extent with the original aims of Bildung that they became the guarantors for it

Thesis (Ed.D.)--Teachers College, Columbia University, 1996.
Typescript; issued also on microfilm. Sponsor: Mary Boys. Dissertation Committee: Douglas M. Sloan. Includes bibliographical references (leaves 205-215).

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This research paper has as its main purpose the identification of the socio-religious consequences that result from the encounter of typical protestant preaching and the principle reference marks of Brazilian identity. As such, in the first part, by means of a bibliographic review and a study of sermons by some of the first American missionaries and national preachers, it analyzes the religious movements that formed the theological matrix of the protestant mission and are responsible for the characterization of its preaching. Second, by means of field research and analysis of contemporary sermons, the research discerns variations in the protestant theological matrix of mission, understood in terms of its current preaching. Third, upon defining the primary aspects of national identity, it will confront the principle characteristics of the Brazilian protestant mission of preaching, and thus identify some socio-religious consequences deriving from these agreements and disagreements that result from the two phenomena. Finally, based on the results of the research and what has been written about the topic, some ways will be suggested for a homiletic that takes into account Brazilian identity as a basic element for reflection and practice and thus allowing for the elaboration of sermons that are not only done by Brazilians but for Brazilians.
A presente pesquisa tem como propósito maior identificar as consequências sócioreligiosas que se dão no encontro entre a prédica protestante de missão e os principais marcos de referência da identidade brasileira. Para tanto, num primeiro momento, analisa os movimentos religiosos que fomentaram a matriz teológica do protestantismo de missão responsável pela caracterização de sua prédica por meio de revisão bibliográfica e estudo dos sermões de alguns dos primeiros missionários americanos e pregadores nacionais. Num segundo momento, por meio de pesquisa de campo e análise de sermões contemporâneos, a pesquisa identifica as variações da matriz teológica do protestantismo de missão e os reflexos consequentes em sua prédica atual. Ao definir, num terceiro momento, os principais aspectos da identidade nacional, confronta-os com as principais características da prédica protestante de missão brasileira, identificando algumas das consequências sócio-religiosas provenientes dos encontros e desencontros que se dão entre os dois fenômenos. Por fim, baseado nos resultados da pesquisa e no que se tem escrito sobre o tema, aponta-se alguns caminhos para uma ciência homilética que considera a identidade brasileira como elemento basilar de sua reflexão e práxis.

Lors de son cycle commémoratif annuel communément appelé la 'saison des marches', la communauté ethnique protestante d'Ulster, qui trouve son expression institutionnelle dans l'Ordre d'Orange, participe à l'exercice sans cesse renouvelé de réitération symbolique de l'acte primordial accompli par Guillaume d'Orange en 1690. Dans un processus de réunification symbolique des espaces loyaux de la province, elle s'emploie à développer une intense activité de représentation de son identité britannique ulstérienne. Au milieu des années 1990, dans un environnement politique particulièrement riche en initiatives destinées à aboutir à un réglement de paix, on observe une poussée inflationniste de ces mobilisations symboliques. Loin de marquer le pas dans le nouvel environnement de paix né de l'instauration des cessez-le-feu de 1994, la tradition commémorative connaît un regain d'activité et génère de violents troubles sectaires dans les zones d'interface. Postulant l'idée que le trauma engendré par cette nouvelle dynamique de paix n'est qu'un avatar d'une longue série de crises générées par les mouvements de l'histoire, cette étude met en lumière la permanence des grandes figures structurantes d'un discours destiné à préserver les formes exclusives d'un imaginaire où l'identité ne peut se forger qu'en opposition à l'"autre"
During its yearly commemorative cycle commonly called the 'marching season', the Ulster Protestant ethnic community - which, institutionally speaking, expresses itself in the Orange Order - takes part in the ever renewed exercise of symbolically reiterating the primordial act once accomplished by William of Orange back in 1690. In the process of the symbolic reunification of the loyal areas in the province, it goes to great lengths intensely developing an activity of representation of its Ulster British identity. In the mid 1990s, and in a political environment that was particularly rich in initiative meant to come up with a peace settlement, an inflationist surge of such symbolic mobilisations could be observed. Far from receding in the new peace environment implemented by the introduction of the 1994 ceasefires, the commemorative tradition has experienced a revival and generated violent sectarian troubles in the interface areas. Starting from the premise that the trauma caused by this new peace dynamics is nothing but an avatar of a long series of crises generated by the movements of history, this study highlights the permanence of great structuring figures in a discourse meant to preserve the exclusive forms of an imaginary in which identity can only be built up in the opposition to the 'other'

En esta tesis se analizará los discursos que han utilizado La República y el Comercio al cubrir el mismo tema: protestas por el proyecto Tía María en el año 2019, para construir la imagen de los protestantes. Para evidenciar qué postura ideológica ha tomado cada diario se ha realizado un análisis profundo y exhaustivo sobre la redacción, el empleo de imágenes y videos en ambos medios. Asimismo, es necesario indicar que Van Dijk define a los periodistas como agentes de poder, ya que tienen la responsabilidad de ejercer la libertad de expresión mediante la realización de noticias, las cuales son tomadas como un hecho verídico que no necesita de verificación, pues se considera que los periodistas han verificado las fuentes y la información publicada. En el caso del diario El Comercio, las noticias construyen la culpabilidad de una de las partes involucradas: los manifestantes, y esto se ha comprobado porque en diversas publicaciones de sus noticias, el periodista coloca adjetivos denigrantes para referirse a las personas que no están de acuerdo con el proyecto de Tía María. El discurso es un canal, y el periodismo es uno de los encargados de brindar información a los ciudadanos, por tanto es importante que esta sea transparente, veraz y objetivo; sin embargo, se ha podido visualizar que debido a las culturas, pensamientos, intereses ideológicos, el diario El Comercio no ha logrado la objetividad en sus publicaciones mientras que el diario La República trata de aproximarse a la objetividad.
On this thesis we will analyze the speeches that have been given by the media in platforms like La República and El Comercio, both regarding the same topic: the protests caused by the Tia Maria´s project in 2019. To provide the ideological position that each newspaper has taken, a deep and thoroughly analysis about the redaction, application of images an videos in both platforms has been done. Moreover, it is necessary to highlight that Van Dijk describes journalists as power brokers, since they have the responsibility of pursuing the liberty of expression by performing the news, which are considered as an upstanding fact that has no verification needed as it is estimated that the journalists have appealed and checked their references and information. Regarding the newspaper “El Comercio”, the articles turn complicated, building the guiltiness of one of the sections involved: the protesters, and this has been tested because in their diverse list of publications, the journalist uses denigrating adjectives and prejudiced labels for describing those who are against the Tia Maria project. Speeches are a forum, and journalism is responsible of spreading information for the citizens, so they keep knowledge; however it is important to keep it candid, truthful and objective, but we perceive that because of cultures, thoughts, ideological absorptions, “El Comercio” has not reached objectivity in their platform, while “La República” is looking forward to it.
Trabajo de investigación

Le cas de Valentin Conrart (1603-1675), premier secrétaire de l'Académie française, célèbre de son vivant alors qu'il n'avait pas publié de livre, permet de revisiter le fonctionnement de l'espace des lettres au XVIIe siècle ainsi que le sens que pouvait revêtir, pour un bourgeois parisien de cette époque, une carrière dans les lettres. Conrart a construit son autorité et sa notoriété dans les lettres sur sa fonction de publicateur : il corrigeait les productions de ses amis-auteurs, suivait le processus d'impression de leurs oeuvres, et les diffusait auprès de ses relations. Il a également rempli cette fonction de publicateur indissociablement de textes et de réputations auprès de ses relations qui n'appartenaient pas au monde des professionnels des lettres: membres des élites urbaines, relations familiales, pasteurs. Le cas de Conrart permet ainsi de contribuer à l'histoire de la publication, fonction lourde d'enjeux socio-politiques dans la société d'Ancien Régime. Conrart a exercé cette activité grâce à sa position officielle de secrétaire du roi, spécialisé dans la délivrance des privilèges de librairie, mais aussi hors de tout statut, grâce à des actions d'intermédiaire entre auteurs, libraires et publics. Conrart a retiré de ses actions et de sa notoriété une autorité qui doit être saisie dans l'ensemble des composantes de son identité sociale: notable au sein de sa famille, il a joué un rôle important au sein de la communauté protestante parisienne, et noué une alliance étroite, fondée sur des échanges de services très variés, avec certains membres de l'aristocratie parisienne. L'analyse des pratiques d'écriture et de publication de Conrart montre comment celui-ci a pris bien soin de ne pas être identifié à un professionnel des lettres, métier peu honorable au XVIIe siècle, mais aussi comment les lettres ont été un instrument de conciliation des différents aspects, éventuellement contradictoires, de son identité sociale.

L'étude présente retrace dans une perspective comparatiste la construction culturelle et sociale de la catégorie des catholiques entre 1517 et 1540 dans le Saint-Empire et en France. Le but de ce travail ne peut pas être d'écrire des histoires religieuses « totales », mais plutôt de choisir des événements, des pratiques et des représentations révélateurs. L'analyse se focalise sur les moments de conflit, de controverse et de différence autour d'objets, de rituels et de représentations dans cinq villes et régions : la Bavière orientale avec Passau et Ratisbonne, Ulm, la Westphalie orientale Paris et Rouen. Le corpus est formé par des sources de types très variés. D'abord, les pamphlets vernaculaires catholiques : les textes polémiques sont en effet un facteur précieux dans la construction de la conscience des catholiques d'être particuliers, et pas uniquement à l'échelle locale. A part ces sources imprimées, les sources manuscrites et inédites - documents administratifs et juridiques, suppliques, procès-verbaux de visites pastorales. . . - forment une part majeure du corpus. Au terme de cette étude, nous pouvons nous apercevoir de la construction de cultures catholiques distinctives, vivantes et adaptées. Ce qui transforme précisément un chrétien en un « catholique » est très varié selon l'espace et le temps. Les appartenances communautaires qui en résultent ne sont pas plus et pas moins explicites et réfléchies que celles des protestants. Néanmoins, les distinctions et appartenances restent souvent limitées dans leur portée et leur durée
This study relates in a comparative perspective the cultural and social construction of catholic identities in Germany and France at the beginning of the protestant Reformation, between 1517 and 1540. The purpose is not to write a "total" religious history, but to examine significant events, practices and representations. The analysis focuses on the moments of conflict, controversy and difference on material artefacts, rituals and representations in five cities and regions: eastern Bavaria with Passau and Regensburg, Ulm, eastern Westphalia, Paris and Rouen. The study is based on sources of different types. Vernacular pamphlets, for instance, are an important factor fo the construction of catholic conscience to be particular not only on a local scale. Unpublished sources such as administrative and legal documents, petitions or records of visitations represent a major part of the corpus. This study suggests the existence of distinctive, active and adapted catholic cultures, even at the beginning of the protestant Reformation. What exactly transforms a Christian into a catholic differs in space and time. The identities which result from this process ar< comparable by their intensity and explicit character to the protestant self-consciousness. However the distinctions and identities are often restrained with regard to their range and duration

This thesis is a contribution to the empirical research on national identities, nationalism, and political participation, from an individual level perspective of analysis and using survey data. First, this thesis presents a conceptualization and a new measurement model of the content of national identities that applies in seventeen European countries. Secondly, it also shows a procedure to create survey items to improve the measurement of the content of national identities in multinational states such as Spain. Thirdly, this thesis makes a contribution to the analysis of protest participation by proposing and testing a model that relates the saliency of national identities with political protest in Catalonia.
Aquesta tesi és una contribució a la recerca empírica sobre identitats nacionals, nacionalisme i participació política, adoptant una perspectiva d’anàlisi a nivell individual i utilitzant dades d’enquesta. Primerament, a la tesi es presenta una conceptualització i un nou model de mesura del contingut de les identitats nacionals, aplicable a disset països europeus. En segon lloc, la tesi també mostra un procediment per a crear ítems d’enquesta que permeten millorar la mesura del contingut de la identitat nacional en països plurinacionals com Espanya. Finalment, aquesta tesi fa una contribució a l’anàlisi de la protesta política com a forma de participació, proposant i contrastant empíricament en el cas de Catalunya un model que relaciona la saliency de les identitats nacionals i la protesta política.
Esta tesis es una contribución a la investigación empírica sobre identidades nacionales, nacionalismo y participación política, adoptando una perspectiva de análisis a nivel individual y utilizando datos de encuesta. Primero, la tesis presenta una conceptualización y un nuevo modelo de medida del contenido de las identidades nacionales, aplicable a diecisiete países europeos. Segundo, la tesis también muestra un procedimiento para crear ítems de encuesta que permiten mejorar la medición del contenido de la identidad nacional en países plurinacionales como España. Finalmente, esta tesis es una contribución al análisis de la protesta política como forma de participación, proponiendo y contrastando empíricamente en el caso de Cataluña un modelo de relación entre la saliency de las identidades nacionales y la protesta política.

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The two-fold subject of Religiosity and Sexuality encompass aspects tha have been studied separately by various approaches and different authors. The Psychology of Religion, since the creation of 36th Division at American Psychology Association and with the publication of many books, studies and researches (Emmons 1999; Hill & Hood 1999; Koenig 1998; Miller 1999; Pargament 1997; Richards & Bergin 1997, 2000; Shafranske 1996) has focused the religious universe as regulatory instance over sexuality interacting to other discourses (Citelli, 2005; Cunha, 2000; Heilborn, 2006; 1991; Gonçalves da Silva et al, 2008). However, still remains, specially in Brazil, a lack of studies and researches under Psychology field, that deal with this two-fold subject - Religiosity and Sexuality regarding to individual adherence to Christian normative group beliefs about Sexuality (heterosexuality, chastity and conjugal fidelity). From Social Identity Theory (SIT) by Tajfel e Turner (1979; 1981; 1983), the most important theory about intergroup relations in Social Psycholoy (Amâncio, 1993) and structured in three concept ( social categorization, social identity and social comparison), and also, taking studies on Group Beliefs, this present work has as Main Objective: to analyze some of the psychosocial phenomena that influence the evangelical youth people adherence to Christian normative group beliefs about Sexuality. Its Specific Objectives are to describe the judgment of seriousness of anti-normative sexual behaviors, tolerance to interreligious affective relationships, the sense of belonging to the churches that they attend by young evangelical people, the evaluation of the importance of this belongingness, the evaluation about spiritual proximity to other evangelicals, the participation in church activities, the experience of dating relationships and analysis of relations about those variables, including the ones that best predict the adherence to beliefs. The samples is not randomized chosen by convenience (Mattar, 2001; Cozby, 2003) taking 429 participants, both sex, ages between 17 to 30 years old, attendees to evangelical churches of João Pessoa, Paraíba state, Brazil, present on time when the data were collected and free willing to participate. The Instrument has demographics (age, sex, educational level, family income), besides other elements as the experience of dating relationships (type and how many relationships), religious identity (the sense of belonging to the churches that they attend by young evangelical people, the evaluation of the importance of this belongingness, the evaluation about spiritual proximity to other evangelicals Historical Evangelicals, Pentecostals and Neo Pentecostals), the participation in church activities and adherence to Christian Normative Group Beliefs about Sexuality (the judgment of seriousness of anti-normative sexual behaviors and the tolerance to interreligious affective relationships). Study Procedures: a pilot test was applied in two different occasions to 30 youth people of Presbyterian Church of Tambaú (João Pessoa, PB) to verify the clarity and adequacy of the instrument items and the participants reaction. The results were excluded from the final results. The data collect itself was made between November, 2010 and March, 2011 in events, meeting, including spiritual retreats and camps of 10 evangelical churches of João Pessoa, Paraíba state, according to religious institutions legal authorities´ permission. Output: from an Exploratory Factor Analysis (EFA) by Principal component analysis (PCA) fixing a Factor (KMO (0,922), Bartlett test of sphericity [χ2 (91) = 7476,560 p < 0,001], 67,3 % of variance, Cronbach´s Alpha (α = 0,96), Eigenvalue (9,426), Mean (8,5) and standard deviation (2,4), the output indicates that items with homosexuality content present heavier factor loading regarding to latent variables, the items with contents implying adultery or infidelity, identifying interpersonal relations, came out as the second group with heavier factor loading regarding to latent variables, while the items included in more private and personal behaviors present the lightest contribution to the constitution of latent variables. The Tolerance to Interreligious Affective Relationsthips indicator with Mean (1,7) and Stantard Deviation (2,30) was built, indicating strong rejection to Interreligious Affective Relationsthips by participants in the sample, especially in regarding to participants of afrobrazilians religious (candomblé and umbanda). The results also express a strongly identified to the its group sample by its Sense of Belongingness (Mean 8,4 and Standard Deviaton 2,24) and by the Evaluation of the Importance of this Belongingness (Mean 9,2 and Standard Deviation 1,76). The Spiritual Proximity with other Evangelicals has (Mean 2,2 and Standard Deviation 0,86), confirming the hypothesis. The results related to the Participation in Churches Activities present Mean 17,3 and Standard Deviation 5,0 with high level of participation, especially in those activities that characterize stronger commitment to the local church. The Dating Relationships Mean is 2,2 and Standard Deviation 1,92, confirming the conservative profile of the sample. The Variables Correlation shows that variables indicating adherence to Christian Normative Group Beliefs about Sexuality (the judgment of seriousness of anti-normative sexual behaviors and the tolerance to interreligious affective relationships) are negatively correlated with weak intensity. The variables related to Religious Social Identity (the sense of belonging to the churches that they attend by young evangelical people, the evaluation of the importance of this belongingness, the evaluation about spiritual proximity to other evangelicals) are positively correlated from weak to moderate intensity. The variables participation in churches activities and experience with dating relationships has not association. Notice that, regarding to participation in churches activities, there is a positive relation, yet still weak, to every one of those Religious Social Identity variables, indicating that a more effective participation in church activities is associated to a stronger Religious Social Identity. Nevertheless, the intensity of this association is weak as well. In relation to Experience to Dating Relationships (number of dating relationships), the output shows it negatively and weakly related to the Spiritual Proximity to Other Evangelicals. This can be considered as accidental output, since there is no reason to think that relation has anything to Religious Social Identity. The results of Regression Multiple (stepwise method R2 (ajustado) = 0,07 (7%) F (3/346) = 9,085; P < ,0001) indicates that the variable that contributes most to Adherence to Christian normative group beliefs about Sexuality, defined by the judgment of seriousness of anti-normative sexual behaviors, is the Importance of Belongingness (β = 0,15), followed by the Sense of Belongingness (β = 0,13), both related positively to the criteria variable; the Number of Dating Relationships (β = - 0,12) also contributes, but negatively. The Participation in Churches Activities and the Spiritual Proximity to other Evangelicals do not play any important role related to the judgment of seriousness of anti-normative sexual behaviors. Noticeable too is that the model tested explains only 7 % of the variance of that variable. The results of Regression Multiple (stepwise method R2 (ajustado) = 0,13 (13%) F (3/346) = 19,391; P < ,0001) indicates that the variable that contributes most to Adherence to Christian normative group beliefs about Sexuality, defined by the Tolerance to Interreligious Affective Relationships, is the Sense of Belongingness (β = - 0,20), followed by the Importance of the Belongingness (β = - 0,15), and Participation in Churches Activities (β = - 0,13), all related negatively to the criteria variable. The variables Number of Dating Relationships and Spiritual Proximity to other Evangelicals do not play any important role in regarding to the Tolerance to Interreligious Affective Relationships. The tested model explains only 13% of the variable variance.
A dupla temática da Religiosidade e da Sexualidade compreende aspectos da vida humana que têm sido estudados separadamente por várias disciplinas, abordagens e autores diferentes. A Psicologia da Religião, a partir da criação em 1976 da Divisão 36 específica desta área na Associação Americana de Psicologia (APA) e com a publicação de um número cada vez maior de livros, estudos e pesquisas (Emmons 1999; Hill & Hood 1999; Koenig 1998; Miller 1999; Pargament 1997; Richards & Bergin 1997, 2000; Shafranske 1996), tem focalizado o universo religioso como instância reguladora da sexualidade em interação com outros discursos (Citelli, 2005; Cunha, 2000; Heilborn, 2006; 1991; Gonçalves da Silva et al, 2008). Todavia, ainda existe, especialmente no Brasil, uma lacuna de estudos e pesquisas sob o âmbito da Psicologia, que tratem desta dupla temática Religiosidade e Sexualidade, no que se refere à adesão de indivíduos a Crenças Cristãs Normativas sobre Sexualidade, especialmente aquelas mais centrais que compõem a moral sexual desta religião, quais sejam a heterossexualidade, a castidade pré-conjugal e a fidelidade conjugal. A partir da Teoria da Identidade Social (TIS) concebida por Tajfel e Turner (1979; 1981; 1983) considerada como a teoria mais importante dentre os modelos sobre as relações intergrupais em psicologia social (Amâncio, 1993) e estruturada fundamentalmente em três conceitos: Categorização Social, Identidade Social e Comparação Social, e utilizando-se também dos estudos das Crenças Grupais e dos estudos dos Processos Intergrupais, o estudo tem por Objetivo Principal: analisar alguns dos fenômenos psicossociais que influenciam a adesão dos jovens evangélicos a Crenças Cristãs Normativas sobre a Sexualidade, e como Objetivos Específicos: 1) Descrever o Julgamento da Gravidade de Comportamentos Sexuais Antinormativos. 2) Descrever a Tolerância a Relacionamentos Afetivos Interreligiosos. 3) Descrever o Sentimento de Pertença de jovens evangélicos às igrejas nas quais participam. 4) Descrever a Avaliação da Importância de Pertença atribuída a essa pertença. 5) Descrever a Avaliação de Proximidade Espiritual com os Evangélicos. 6) Descrever a Participação nas Atividades da Igreja. 7) Descrever a Experiência de Namoro. 8) Analisar as Relações entre as Variáveis acima citadas. 9) Analisar dentre as Variáveis acima citadas as que melhor permitem predizer a Adesão a Crenças. A Amostra é do tipo não probabilístico por conveniência (Mattar, 2001; Cozby, 2003) se constituindo de 429 sujeitos, de ambos os sexos, entre 17 a 30 anos, escolhidos entre freqüentadores de igrejas evangélicas da cidade de João Pessoa, no Estado da Paraíba, Brasil, presentes nos momentos das coletas de dados e que voluntariamente concordaram em participar da pesquisa. O Instrumento consta de dados demográficos (idade, sexo, escolaridade, renda familiar), além de outros elementos como: 1) Experiência com o Namoro (tipo e quantidade de relacionamentos); 2) Identidade Religiosa (Sentimento de Pertença à igreja, a Importância desta Pertença e a Proximidade Espiritual percebida pelos participantes em relação aos Evangélicos Históricos, Pentecostais e Neopentecostais); 3) Participação nas Atividades da Igreja e 4) Adesão a Crenças Cristãs Normativas sobre Sexualidade (Gravidade de Comportamentos Sexuais Antinormativos e da Tolerância a Relacionamentos Afetivos Interreligiosos). O Procedimento do Estudo incluiu uma avaliação prévia do instrumento através de dois testes-piloto aplicados em duas ocasiões distintas, durante reuniões de jovens na Igreja Presbiteriana de Tambaú, com cerca de 30 participantes em condições semelhantes àquelas que seriam posteriormente usadas na efetiva coleta de dados com o objetivo de averiguar a clareza e a adequação dos itens do instrumento e a reação dos participantes. Os resultados dos testes-piloto foram posteriormente excluídos da amostra definitiva. A coleta dos dados propriamente dita foi realizada entre novembro de 2010 a março de 2011 em Eventos e Encontros, inclusive Retiros Espirituais e Acampamentos de 10 igrejas evangélicas da cidade de João Pessoa, Paraíba, mediante autorização dos responsáveis legais pelas instituições religiosas. Os Resultados apontaram, a partir de uma Análise Fatorial Exploratoria pelo Método dos Eixos Principais fixando-se um Fator (KMO 0,922, Teste de Esferecidade de Bartlett [χ2(91) = 7476,560 p<0,001], 67,3% da Variância, Alpha de Crombach (α=0,96), Eigenvalue 9,426, Média (8,5) e Desvio Padrão (2,4), que, no conjunto de crenças cristãs sobre a sexualidade, os itens com conteúdo de homossexualidade apresentam carga fatorial mais forte perante a dimensão latente, os itens com conteúdo implicando em adultério ou traição, caracterizadores de relações interpessoais surgem com o segundo subagrupamento de maiores cargas fatoriais perante a dimensão latente, ao passo que os itens que abrangem uma dimensão meramente privada e individual, apresentam menor contribuição na constituição do traço latente. Um indicador de Tolerância a Relacionamentos Afetivos Interreligiosos, com Média (1,7) e Desvio Padrão (2,30) foi construído, indicando forte rejeição dos participantes da amostra a relacionamento afetivo interreligioso, notadamente em relação a fiéis das religiões afrobrasilieras (candomblé e umbanda). Os resultados também expressam uma amostra fortemente identificada com o seu grupo religioso pelo Sentimos de Pertença com Média 8,4 e Desvio Padrão de 2,24 e pela Importância da Pertença com Média de 9,2 e Desvios Padrão de 1,76. A Proximidade Espiritual com os Evangélicos analisada tem Média de 2,2 e Desvio Padrão de 0,86, confirmando a hipótese. Os resultados relacionados ao indicador de Participação nas Atividades da igreja apresentam Média de 17,3 e Desvio Padrão de 5,0, indicando elevado nível de participação, principalmente naquelas atividades que caracterizam maior compromisso com a igreja local. A média de Namoros foi de 2,2 com Desvio Padrão de 1,92, confirmando o perfil conservador da amostra neste aspecto. A Correlação das Variáveis executada demonstra que as variáveis que indicam adesão a crenças normativas sobre a sexualidade (gravidade de comportamento antinormativos e tolerância a relacionamentos interrreligiosos) estão correlacionadas negativametne e com franca intensidade. As variáveis relativas à identidade social religiosa (sentimento e importância de pertença e proximidade =com os evangélicos) também se correlacionam positivamente, variando a intensidade de fraca a moderada. A participação nas atividades da igreja e o número de namorados, por sua vez, não possuem qualquer associação. Note-se ainda que, em relação à participação em atividades da igreja, há uma correção positiva, ainda que fraca, com cada uma das variáveis de identidade, indicando que uma maior participação efetiva na igreja, um maior compromisso com a igreja está associado a uma maior identidade social religisoa. Apesar disso, a força dessa associação é bem pequena como outros casos já analisados. Em relação a o número de namorados, encontra-se associado apenas à proximidade total com os evangélicos, numa correlação negativa e muito fraca. Este pode ser considerado um achado acidental, uma vez que não há porque supor que esta relação tenha qualquer relação com a identidade social religiosa. Os resultados da Regressão Múltipla (RM) realizada (método stepwise R2(ajustado) = 0,07 (7%) F(3/346) = 9,085; P < 0,0001) indicam que a adesão a crenças cristãs normativas sobre sexualidade, definida pelo julgamento de gravidade dos comportamentos antinormativos, sendo a variável que mais contribuiu para o julgamento da gravidade dos comportamentos sexuais antinormativos é a Importância da Pertença (β=0,15), seguida da variável Sentimento de Pertença (β=0,13), ambas relacionadas de forma positiva com a variável critério; a variável Número de Namoros (β= - 0,12), também contribui para a variável critério, só que negativamente. A participação nas atividades da igreja e a proximidade com os evangélicos não exercem papel de importância em relação ao julgamento da gravidade dos comportamentos sexuaias antinormativos. Observa-se também que o modelo testado explica apenas 7% da variância dessa variável. Os resultados, a partir do modelo correspondente ao aspecto da adesão a crenças cristãs normativas sobre sexualidade, definido pela tolerância a relacionamentos afetivos interreligiosos (método stepwise R2(ajustado) = 0,13 (13%) F(3/346) = 19,391; P < 0,000), indicam que a variável que mais contribui para a tolerância a relacionamentos afetivos interreligiosos é o Sentimento de Pertença (β= - 0,20), seguido de Importância de Pertença (β= - 0,15) e logo a seguir, a Participação nas Atividades da Igreja (β= - 0,13), todas relacionadas de forma negativa com a variável critério. As variáveis número de namoros e a proximidade com os evangélicos não exercem papel de importância em relação à tolerância a relacionamentos interreligiosos. Observa-se também que o modelo testado explica apenas 13% da variância dessa variável.

This study examines how borders are socially produced and deconstructed in “post-conflict” North Belfast. Twenty years after the signing of the historic Good Friday Agreement in Northern Ireland, a peace model lauded for the resolution of conflicts worldwide, Belfast today remains a highly divided city with the existence of numerous segregation barriers, among them so-called peace walls, physically separating Protestant from Catholic neighbourhoods. Indicating a failure to achieve social accommodation, this thesis seeks to examine how people in North Belfast understand, negotiate, and experience space and borders around them. In particular, it illuminates the processes and agents involved in modifying and transforming borders, as well as the resistance engendered in doing so amidst considerable intra-community debate and competition over place identities and their attendant narratives. Placed firmly within the anthropological study of borders and space, it shows how borders and their regimes are socially constructed and should be understood as practices and imaginations rather than simply as inert objects which render individuals as passive “victims” of their urban environs. It furthermore seeks to challenge prevailing cognitive and analytical constructs of borders and border crossing. Based on ten weeks of fieldwork in Belfast by the author, this study employs extensive participant observation and semi-structured interviews.

L’essor du protestantisme évangélique en France est un laboratoire d’analyse des effets de la mondialisation sur les identités religieuses. Alors que leurs origines remontent souvent à la Réforme protestante en Europe elle-même, les évangéliques français font partie aujourd’hui d’un mouvement à dimensions mondiales où les Américains jouent un rôle de premier rang. Quelle influence ces derniers exercent-ils réellement en France? Pour les évangéliques français, quels sont les enjeux de l’association avec leurs coreligionnaires aux États-Unis? Nous cherchons à fournir des réponses en nous appuyant sur une étude de terrain des églises évangéliques dans l’est de la France. Il en ressort que les États-Unis exercent effectivement une certaine influence, mais que celle-ci n’est ni prépondérante ni uniforme. Le plus souvent, lorsque les églises françaises établissent des liens avec des Américains, elles le font en fonction de leurs propres besoins dans le champ social français. Ainsi les évangéliques français ne sont pas de simples récepteurs d’influence, mais des acteurs sociaux à part entière
The growth of evangelical Protestantism in France is a laboratory for analyzing the effects of globalization on religious identities. Even though their origins can often be traced to the Protestant Reformation in Europe itself, French evangelicals are today part of a world-wide movement where Americans play a leading role. What influence do American evangelicals really exert in France? What is at stake for French evangelicals who associate with their American coreligionists? Our study of evangelical churches in the east of France shows that the United States does indeed exert a certain influence, but it is neither preponderant nor uniform in nature. Most of the time, when French churches develop ties to Americans, they do so in function of their own needs within the French social field. French evangelicals are thus more than just receptors of influence, but social actors in the fullest sense