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Dissertations / Theses on the topic 'Religion and tradition'
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Kim, Young-Ho. "People's tradition of religious education /." Access Digital Full Text version, 1991. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11169321.
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Thesis (Ed.D.) -- Teachers College, Columbia University, 1991.Typescript; issued also on microfilm. Sponsor: Douglas M. Sloan. Dissertation Committee: William B. Kennedy. Includes bibliographical references: (leaf 139-143).
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Pegram, Jeffrey Keefe. "Political liberalism, religion, and the prophetic tradition." College Park, Md. : University of Maryland, 2007. http://hdl.handle.net/1903/7219.
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Thesis (Ph. D.) -- University of Maryland, College Park, 2007.Thesis research directed by: Education Policy, and Leadership. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Olieba, Leonard Lumumba. "A basic introduction to African traditional religion." Berlin Viademica-Verl, 2010. http://d-nb.info/100193024X/04.
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Rosvall, Kristoffer. ""Tradition och religion kanske känns gammalmodigt" : En kvalitativ studie om gymnasieungdomars konstruktion av religion." Thesis, Uppsala universitet, Teologiska institutionen, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-194971.
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The Swedish RE curriculum states that a major purpose and aim of education inreligion is to make the students accepting and understanding of people, regardlessof religious beliefs and conceptions of life. Previous research has shown that thereare tendencies indicating that these goals are not being attained thus Swedish adolescencespeak of religion and religious people in a stereotypical manner. Thesetendencies are causes of concern which is why this study seeks to make a contributionto the previous research. This research is required since there may havebeen a change in terms of results since the last study was made. In addition, resultsfrom research that are based on interviews are hard to generalize. It is thereforenecessary to look further into these problems to obtain a more complete pictureof these tendencies. The questions this study seeks to answer are the following:How does adolescence ascribe religion and religious people? What does adolescencethink of the mandatory education in religion? The theory which the studyis based on comes from Edward Said´s “Orientalism” in which a theory is describedas regards the construction of the “oriental” and the “European” or “western”person. The theory states that the “oriental” person is ascribed with negativeattributes whereas the “westerner” is opposingly ascribed with positive attributes.The theory is used to examine whether there is such a construction of religion ingeneral or not and how religious people are ascribed.The conclusions are that the youngsters, who have been interviews for this work,speak of religion in a stereotypical manner and ascribe religion with negative attributes.They use terms such as old-fashioned and irrational to describe religion.Furthermore, when speaking of religious people, youngsters tend to refer to religionsother than Christianity. Moreover, the youngsters in the interviews do notconsider Swedes in general to be religious while immigrants often are. Despitethese stereotypical statements, most students in the interviews show an interest ineducation regarding religion and seem to understand why the subject is taught inSweden. However, the understanding of the subject does not seem to be enoughthus the lack in understanding of religion and religious people in general, whichleads to a lack of acceptance as well.
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Tilak, Shrinivas 1939. "Religion and aging in Indian tradition : a textual study." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75680.
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The purpose of the present study is to recover from selected Hindu and Buddhist texts ideas and images of aging and illumine their historical, semantic and metaphysical dimensions. The results of this endeavor indicate that as cultural adaptive systems, both religion and gerontology share a common concern in seeking to provide aging with purpose and meaning. Further, the internal logic and semantics expressing this relationship in the texts examined are governed by the formal and literary modes of simile, metaphor and myth. The analysis of such age-sensitive concepts as jara (aging), asrama (stages of life), kala (time), parinama (change), karma (determinate actions), kama (desire), and vaja (rejuvenatory and revitalizing force) suggest that the bond between the traditional Indian values of life and gerontology is particularly close and mutual.
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Disbrey, Claire. "Innovation and tradition : towards an institutional theory of religion." Thesis, Open University, 1990. http://oro.open.ac.uk/57299/.
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Philosophical theories of religion often appeal to supposed facts about the way religions change and, in particular, to the role of innovators. This, is true of theories that stress the priority of experience and the priority of language. In this thesis an historical case study of innovation in religion is used as evidence of the inadequacy of both these sorts of theories and to suggest that same form of 'institutional' theory would form a base for a more satisfactory theory of religion. Consideration is given to William James' and Alasdair McIntyre's accounts of religion and the implications of these for the roles of innovators. A case study of George Fox, wham they both invoke, is shown to validate neither, but to raise several general requirements for a theory of religion if it is satisfactorily to characterize innovation. The problems that arise in meeting these requirements in both empiricist theories and current theories derived fran Wittgenstein's ideas about language are surveyed. Problems encountered in attempts at setting up institutional theories in the field of aesthetics are considered. Any sort of essentialist theory or theories which see institutions solely in terms of bodies of people are rejected. Institutions are characterized'rather as repetitive forms of behaviour that have special representative or expressive meaning for a human community. It is demonstrated that the central concepts of religions - religious activities, religious objects and religious experiences - are institutional concepts. The criticisms that an institutional theory will inevitably lead to unacceptable forms of essentialism, relativism and naturalism, are faced and shown to be unfounded. It is concluded that it is possible to set up an institutional theory of religion that offers a satisfactory characterization of innovation in religion.
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Chen, Gang. "Death rituals in a Chinese village : an old tradition in contemporary social context." Connect to resource, 2000. http://rave.ohiolink.edu/etdc/view.cgi?acc%5Fnum=osu1260195321.
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Ndlovu, Caesar Maxwell Jeffrey. "Religion, tradition and custom in a Zulu male vocal idiom." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002315.
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The study is about a Zulu male vocal tradition called isicathamiya performed by 'migrants' in all night competitions called ingomabusuku. This is a performance style popularized by the award winning group Ladysmith Black Mambazo. Isicathamiya, both in its symbolic structure and in the social and culturalpractice of its proponents has much in common with the ritual practices of Zionists. And Zionists are worshippers who integrate traditional beliefs and Christianity. This study will reveal that isicathamiya performance and Zionists are linked in three major areas:in the sqcial bases and practice of its proponents, in the structural properties of their performances and tn the meanings attached to these practices. Firstly, Zionists, who are also called a Separatist or African Independent church, and isicathamiya performers have minimal education and are employed in low income jobs in the cities. Most groups are formed with 'homeboy networks'. Furthermore, performers, unlike their brothers in the city, cling tenaciously to usiko [custom and tradition]. Although they are Christians, they still worship Umvelinqangi [The One Who Came First], by giving oblations and other forms of offerings. Amadlozi [the ancestors] are still believed to be their mediators with God. Also commonplace in this category is the practice of ukuchatha, [cleansing the stomach with some prepared medicine]; and ukuphalaza [taking out bile by spewing, which is also done as a way of warding off evil spirits]. These are rural practices that have meaning in their present domiciles. The second area of similarity consists in the structure of the nocturnal gatherings that form the core of the ritual and performance practices among isicathamiya singers and Zionists. Thus, a core of the ritual of Zionists is umlindelo [night vigil] which takes place every weekend from about 8 at night until the following day. Likewise, isicathamiya performers have competitions every Saturday evening from 8 at night until about 11 am the following day. Although Zionists night vigils are liturgical and isicathamiya competitions secular, the structures of both isicathamiya choreography and Zionists body movements appear the same. These movements are both rooted in a variety of traditional styles called ingoma. Thirdly, the meanings attached to these symbolic correspondences must be looked for in the selective appropriation of practices and beliefs taken to be traditional. Using present day commentaries in song and movement, ingoma and other rural styles performed in competitions and Zionists night vigils reflect a reconstruction of the past. Isicathamiya performers and Zionists see themselves as custodians of Zulu tradition, keeping Zulu ethnicity alive in the urban environment. This is why in this study we are going to see rural styles like ingoma, isifekezeli [war drills], ukusina [solo dancing] that were performed on the fields, now performed, sort of feigned and 'held in' as they are p~rformed in dance halls with wooden stages.
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Prince, Brainerd. "Aurobindo's integralism : study of religion and the hermeneutics of tradition." Thesis, Middlesex University, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.580689.
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This thesis, as an enquiry into the integral philosophy of Aurobindo and its contemporary relevance, offers a reading of Aurobindo’s key texts by bringing them into conversation with religious studies and the hermeneutical traditions. The central argument advanced is that Aurobindo’s integral philosophy is best understood as hermeneutical philosophy of religion. Such an understanding of his philosophy, offering both substantive and methodological insights for the academic study of religion, subdivides into three interrelated aims: first, to demonstrate that the power of the Aurobindonian vision lies in its self-conception as a traditionary-hermeneutical enquiry into religion. Here, I argue that the structure of the Aurobindonian enquiry into religion reveals a traditionary-hermeneutical enquiry. Secondly, I aim to draw substantive insights from Aurobindo’s enquiry to envision a way beyond the impasse within the current religious-secular debate in the academic study of religion. Working out of the condition of secularism, the dominant secularists demand the abandonment of the category ‘religion’ and the dismantling of the academic discipline of religious studies. Aurobindo’s integral work on ‘religion’, arising out of the Vedānta tradition, critiques the condition of secularism that undergirds the religious-secular debate. His three key texts – The Life Divine, The Human Cycle, and The Synthesis of Yoga on metaphysics, history, and yoga respectively – while building up an integral philosophy, can be used to contribute to different aspects of this debate. Finally, informed by the hermeneutical tradition and building on the methodological insights from Aurobindo's integral method, I explore a hermeneutical approach for the study of religion which is dialogical in nature. The pursuit of this threefold aim develops my central argument through the following chapters.
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Harpci, Fatih. "Muhammad Speaking of the Messiah: Jesus in the Hadith Tradition." Diss., Temple University Libraries, 2013. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/223278.
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ReligionPh.D.
Much has been written about Qur’ānic references to Jesus (‘Īsā in Arabic), yet no work has been done on the structure or formal analysis of the numerous references to ‘Īsā in the Hadīth, that is, the collection of writings that report the sayings and actions of the Prophet Muhammad. In effect, non- Muslims and Muslim scholars neglect the full range of Prophet Muhammad’s statements about Jesus that are in the Hadīth. The dissertation’s main thesis is that an examination of the Hadīths’ reports of Muhammad’s words about and attitudes toward ‘Īsā will lead to fuller understandings about Jesus-‘Īsā among Muslims and propose to non-Muslims new insights into Christian tradition about Jesus. In the latter process, non-Muslims will be encouraged to re-examine past hostile views concerning Muhammad and his words about Jesus. A minor thesis is that Western readers in particular, whether or not they are Christians, will be aided to understand Islamic beliefs about ‘Īsā, prophethood, and eschatology more fully. In the course of the dissertation, Hadīth studies will be enhanced by a full presentation of Muhammad’s words about and attitudes toward Jesus-‘Īsā. While several non-eschatological references to Jesus appear the Hadīth and will be referenced, the dissertation focuses especially on Prophet Muhammad’s statements concerning ‘Īsā’s parousia (return to earth) and his messianic roles toward the End Times. It is anticipated that the work will contribute to further studies about correlations of ‘Īsā and Muhammad in Islamic and Christian theology, as well as to interreligious examinations of the Hadīth traditions.
Temple University--Theses
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Drori, Itamar. "The Beruriah Incident : Tradition of Exclusion as a Presence of Ethical Principles." Universität Potsdam, 2014. http://opus.kobv.de/ubp/volltexte/2014/7168/.
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The story known as the Beruriah Incident, which appears in Rashi’s commentary on bAvodah Zarah 18b (related to ATU types 920A* and 823A*), describes the failure and tragic end of R. Meir and his wife Beruriah, two tannaic role-models. This article examines the authenticity of the story by tracking the method of distribution in traditional Jewish society before the modern era, and comparing the story’s components with rabbinic literature and international folklore.Die Geschichte, die als Beruria-Geschehnis bekannt ist und sich in Rashi’s Kommentar zu bAvodah Zarah 18b (dem ATU Typus 920A* und 823A* ähnlich) findet, beschreibt das Scheitern und tragische Ende von R. Meir und seiner Ehefrau Beruria – beide gelten als tannaitische Identifikationsfiguren. In diesem Artikel wird die Authentizität dieser Geschichte untersucht. Dabei wird die Spur ihrer Verbreitung innerhalb der traditionellen jüdischen Gesellschaft vor der Moderne verfolgt. Weiterhin werden einzelne Bestandteile der Geschichte mit rabbinischer und internationaler volkstümlicher Literatur verglichen.
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Jecmen, David Joseph. "Toward an integration of spirituality and psychology : a contribution from metaphysical tradition /." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487846354482292.
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Stonier, Janet Elizabeth Thornhill. "Oral into written : an experiment in creating a text for African religion." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/16127.
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Bibliography: pages 105-113.This study is a description, from the vantage point of a participant observer, of the development of a new, and probably unique, method of writing, teaching and learning about an oral tradition - a method which is grounded in ways of knowing, thinking and learning inherent in that tradition. It arose in the course of a co-operative venture - between two lecturers in African Religion and myself - to write a text for South African schools on African Religion (sometimes called African Traditional Religion). Wanting to be true to our subject within the obvious constraints, we endeavoured to write within an oral mode. The product, African Religion and Culture, Alive!, is a transcript of taped oral interchanges between the three authors within a simulated, dramatised format. The simulation provided the context for using the teaching and learning strategies employed in an oral tradition, but within a Western institution. We hoped in this way to mirror and mediate a situation in which many South African students find themselves: at the interface between a home underpinned by an oral tradition, and a school underpinned by a written tradition. In the book, knowledge is presented through myth, biographical and autobiographical stories, discussion, question, and comment. The choice of this mode of knowledge-presentation has been greatly influenced by the work of Karen McCarthy Brown. A further important requirement for us was to produce a text that would be acceptable to all the particular varieties of African religious practice. This need was met in a way that became the most important aspect of the method - the device of setting, as a core part of the work for students, a primary research component. Students are required to seek out traditional elders within their community and learn from them, as authorities on African religion and culture, the details of particular practice. This is a way of decentering the locus of control of knowledge and education, as well as of restoring respect for African Religion and preserving information in danger of being lost. The primary research component highlights fundamental issues relating to the 'ownership' of religion, knowledge, power, reality which are explored in the study. Also considered are the implications of writing about an oral mode while trying to preserve as much of the character of that mode - writing by means of speaking. Text as a metaphor provides a frame for examining the process and the product - in terms of text as document, as score, as performance, as intertextual event, and as monument and site of struggle. Suggestions are made for further research, both on the particular method of text-production under consideration, and also on the approach to teaching and learning about African Religion. Also considered is the relevance of this particular learning and teaching approach to the values inherent in the proposed new curriculum for education in South Africa.
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Valley, Leslie Ann. "Replacing the Priest: Tradition, Politics, and Religion in Early Modern Irish Drama." Digital Commons @ East Tennessee State University, 2009. https://dc.etsu.edu/etd/1856.
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By the beginning of the twentieth century, Ireland's identity was continually pulled between its loyalties to Catholicism and British imperialism. In response to this conflict of identity, W. B. Yeats and Lady Augusta Gregory argued the need for an Irish theatre that was demonstrative of the Irish people, returning to the literary traditions to the Celtic heritage. What resulted was a questioning of religion and politics in Ireland, specifically the Catholic Church and its priests. Yeat's own drama removed the priests from the stage and replaced them with characters demonstrative of those literary traditions, establishing what he called a "new priesthood". In response to this removal, Yeat's contemporaries such as J. M. Synge and Bernard Shaw evolved his vision, creating a criticism and, ultimately, a rejection of Irish priests. In doing so, these playwrights created depictions of absent, ineffectual, and pagan priests that have endured throughout the twentieth century.
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Haisell, Simon. "Indigenous modernity and its malcontents : family, religion and tradition in highland Ecuador." Thesis, University of Essex, 2017. http://repository.essex.ac.uk/20072/.
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A growing body of work on modern indigenous culture in the Andes has focused on various aspects of an urban, transnational and cosmopolitan identity. However, what does indigenous modernity mean in the poorest region of highland Ecuador, where indigenous identity continues to be associated with rural traditions, poverty, and racialised marginalisation? This research is based on ethnographic fieldwork in two rural communities in the canton of Guamote in central Ecuador. Looking at narratives of family life, religion, and tradition, it explores ambivalent engagements with modernity. In less than forty years Guamote has been transformed dramatically. Once the heartland of both the Catholic Church and the haciendas, land and local government is now in indigenous control, whilst Protestantism is steadily gaining converts in the communities. Meanwhile, the local economy has become dependent on domestic migration to the coast and the highland cities. However despite wide-ranging social, cultural and economic changes, Guamote remains an extremely poor and marginalised region. Rising aspirations have not been met and modernisation has brought its own problems. How has this frustrated modernity affected ethnic identity in Guamote? This thesis argues that, rather than understanding indigenous modernity as the hybridisation of tradition and modernity, it is more productive to look at the contemporary interaction of two frameworks of indigeneity - relatedness and alterity - that both have their roots in the colonial and postcolonial Andes. Through negotiating these related but distinct ways of being indigenous, people in Guamote make various decisions with regard to family, religion and tradition. In their nuanced and pragmatic responses to lives stretched out between city and community, and even between opposed religions, Guamoteños complicate the dichotomies of urban/rural and traditional/modern. Through stories of work and education, migration and conversion, drinking and dancing, this research explores what it means to be modern and indigenous in Ecuador.
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Holness, Denzil D. "Renewal of worship through the discovery and recovery of the African-American liturgical tradition." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1991. http://digitalcommons.auctr.edu/dissertations/1048.
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The need at Central Christian Church was for the renewal of its worship life in terms of the discovery and recovery of its African-American liturgical heritage from which it had become alienated. Consequently, the goal of this project was to effect such a renewal through the process of acquiring a critical knowledge and understanding of African-American worship, our denominational worship tradition as well as a biblical and theological understanding of worship which functioned as a normative and critical guide in the process of renewal.
The Petrine understanding of the church as expounded specifi cally in the pericope, 1 Peter 2:4-10, and generally in the entire epistle, was the basis for our biblical and theological understanding of worship.
Methodologically, this project on renewal involved the use of workshop sessions designed to facilitate the acquisition of a biblical and theological understanding of worship and our worship traditions as well as to facilitate attitudinal and behavioral changes in the participants and to increase the meaningfulness of the worship experiences to them.
It also involved the planning of two types of worship services --one culturally affirming, the other non-culturally affirming. Results from the workshop experiences confirmed the hypotheses that the workshop sessions would facilitate the acquisition of a biblical and theological understanding of worship, as well as a critical knowledge and understanding of African-American worship, and worship in our denominational tradition; and that they would effect some behavioral and attitudinal changes in the participants as well as increasing the meaningfulness of the worship experiences to them. However, the results of the worship experiences did not provide support for the hypothesis that the culturally affirming worship service would have been experienced as being more meaningful, satisfying and appealing to non-members. While the recommended changes were in the direction of the recovery and affirmation of the African-American liturgical heritage, the results suggested the emergence of a bi-cultural type of worship at Central. The bi-cultural path, then, seems to be the path to a meaningful, satis fying, and appealing worship experience at Central. Although this project has provided added confirmation of the need for an ethnic group to recover and affirm its liturgical heritage, its chief contribution to attempts to renew worship in the African-American liturgical tradition seems to be its demand for a critical re-examination of the stereotypical assumptions about African-American and Euro-American liturgical traditions and worship styles.
Certain improvements are suggested in terms of data gathering relative to the workshop experiences as well as question construction relative to the evaluation of the worship service.
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Holnes, Denzel D. "Renewal of worship through the discovery and recovery of the African-American Ligturgical Tradition." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1991. http://digitalcommons.auctr.edu/dissertations/846.
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The need at Central Christian Church was for the renewal of its worship life in terms of the discovery and recovery of its African-American liturgical heritage from which it had become alienated. Consequently, the goal of this project was to affect such a renewal through the process of acquiring a critical knowledge and understanding of African-American worship, our denominational worship tradition as well as a biblical and theological understanding of worship which functioned as a normative and critical guide in the process of renewal. The Petrine understanding of the church as expounded specifically in the pericope, 1 Peter 2:4 10, and generally in the entire epistle, was the basis for our biblical and theological understanding of worship. Methodologically, this project on renewal involved the use of workshop sessions designed to facilitate the acquisition of a biblical and theological understanding of worship and our worship traditions as well as to facilitate attitudinal and behavioral changes in the participants and to increase the meaningfulness of the worship experiences to them. It also involved the planning of two types of worship services--one culturally affirming, the other non-culturally affirming. Results from the workshop experiences confirmed the hypotheses that the workshop sessions would facilitate the acquisition of a biblical and theological understanding of worship, as well as a critical knowledge and understanding of African-American worship, and worship in our denominational tradition; and that they would affect some behavioral and attitudinal changes in the participants as well as increasing the meaningfulness of the worship experiences to them. However, the results of the worship experiences did not provide support for the hypothesis that the culturally affirming worship service would have been experienced as being more meaningful, satisfying and appealing to non-members. While the recommended changes were in the direction of the recovery and affirmation of the African-American liturgical heritage, the results suggested the emergence of a bi-cultural type of worship at Central. The bi-cultural path, then, seems to be the path to a meaningful, satisfying, and appealing worship experience at Central. Although this project has provided added confirmation of the need for an ethnic group to recover and affirm its liturgical heritage, its chief contribution to attempts to renew worship in the African-American liturgical tradition seems to be its demand for a critical re-examination of the stereotypical assumptions about African-American and Euro-American liturgical traditions and worship styles. Certain improvements are suggested in terms of data gathering relative to the workshop experiences as well as question construction relative to the evaluation of the worship service.
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Wangai, Frederick Kimani. "The marriage institution." Berlin Viademica-Verl, 2009. http://d-nb.info/99421345X/04.
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Karimullah, Kamran. "Avicenna (d. 1037), logical theory, and the Aristotelian tradition." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=123019.
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In this study I examine Avicenna's (d. 1037) theory of conditional propositions, (or "if, then" sentences, qaḍāyā šarṭiyya muttaṣila), and his system of repetitive and conjunctive syllogisms (qiyāsāt istiṯnāʾiyya, qiyāsāt iqtirāniyya). I show that Avicenna's theory of conditional propositions is conceived as a rejection of Alfarabi's "context theory"–based system of conditional propositions and conditional syllogisms (qaḍāyā šarṭiyya). I also show that Avicenna's "if, then" connectors operate as propositional connectives in the modern, technical sense of that term. However, the theoretical bases of Avicenna's conjunctive syllogistic belong to the Prior Analytics. The system of conjunctive syllogisms and quantified conditionals, which is one of Avicenna's most important contributions to the history of formal logic, is explicable in terms of Aristotle's syllogistic theory. Stoic logic, on the other hand, plays a minor role.Dans cette étude, j'examine la théorie des propositions conditionnelles (qaḍāyā šarṭiyya muttaṣila) d'Avicenne (m. 1037) ainsi que son système des syllogismes répétitifs et conjonctifs (qiyāsāt istiṯnāʾiyya et qiyāsāt iqtirāniyya). J'établie que Avicenne a formulé sa théorie des propositions conditionnelles afin de rejeter le système des propositions conditionnelles et syllogismes hypothétiques (qiyāsāt šarṭiyya) d'Alfarabi (m. 950), qui s'est fondé sur une théorie de langue dans laquelle le contexte dialectique demeure au centre de l'analyse des propositions et des syllogismes (appelée "context theory"). Ainsi je démontre que le connecteur conditionnel "si, alors" dans la logique hypothétique d'Avicenne fonctionne comme l'opérateur logique au sens technique du terme. Pourtant, les bases théorétiques du syllogisme conjonctif sont tirées des Premiers Analytiques d'Aristote. Le système du syllogisme conjonctif et la théorie des conditionnelles quantifiées, que je considère ici parmi les apports les plus importants á l'histoire de la logique formelle, sont explicables à la lumière de la théorie syllogistique d'Aristote. Cependant, la logique stoïcienne ne joue pas un rôle essentiel.
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Quadri, Syed. "Transformations of tradition: modernity in the thought of Muhammad Bakhīt al-Mutī'ī." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121166.
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This dissertation examines the life and work of Muhammad Bakhit al-Muti'i (d. 1935), a prominent Azhari ‘alim, who is relatively unknown to Western scholarship except as an inflexibly conservative figure opposed to the Modernist reforms being proposed in late nineteenth- and early twentieth-century Egypt. I engage in a close reading of one of his works, the Irshad Ahl al-Milla ila Ithbat al-Ahilla, to demonstrate, in opposition to the received characterization, the degree to which Bakhit, as a representative leader of the ‘ulama, had imbibed epistemological commitments associated with central Modernist ideals. In particular, I show how Bakhit's conception of ijtihad and legal authority relies on a modern notion of history; how his commitment to the findings of science assumes a representationalist epistemology; and how his understanding of the concept of "religion" is indebted to a secularist logic. All of these, I argue, constitute departures from the prevailing tradition as embodied in the pre-modern Hanafi madhhab (juristic school).Cette thèse examine la vie et l'œuvre de Muhammad Bakhit al-Muti'i (mort en 1935). ‘Alim Azharite célèbre, ce penseur est relativement inconnu par les chercheurs occidentaux sauf en tant que personnage rigide et conservateur, farouchement opposé aux reformes modernistes qui ont vu le jour en Égypte vers la fin du dix-neuvième et au début du vingtième siècles. Dans ce travail, j'ai entrepris une lecture systématique de l'une de ses œuvres, l'Irshad Ahl al-Milla ila Ithbat al-Ahilla, afin de démontrer, à l'encontre de la caractérisation généralement admise, à quel point Bakhit avait assimilé les présupposés épistémologiques associés aux idéaux centraux des modernistes. En particulier, j'ai pu montrer comment les conceptions qu'avait Bakhit de l'ijtihad et de l'autorité juridique reposent sur une notion moderne de l'histoire; comment son adhésion aux découvertes scientifiques suppose une épistémologie représentationaliste; et comment sa conception de la notion de « religion » dépend d'une logique séculariste. Je défends donc l'idée que l'ensemble de ces positions constituent un éloignement notable par rapport à la tradition prédominante incarnée par le madhhab Hanafite prémoderne.
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Spence, Jonathan. "Tradition and Change: Two Buddhisms in the Bible Belt Sharing Common Ground Through Adaptation." TopSCHOLAR®, 2014. http://digitalcommons.wku.edu/theses/1441.
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This thesis examines how some American and Burmese forms of Buddhism in the Bible Belt today share common ground through a process of adaptation. Exploring tradition and change, I reveal how change often requires adaptation. Utilizing ethnographic research conducted in south central Kentucky and middle Tennessee, I argue that some Burmese and American forms of Buddhism in the Bible Belt experience change through three aspects of adaptation. These consist of reduction, syncretism, and preservation. I explore these three aspects through interviews and observations of immigrant Burmese Buddhist monks and American Buddhist meditation leaders. In doing so, I also examine the various ways in which the southern American landscapes affect change within traditional Burmese Buddhism through a process of Americanization. As a result of Theravada Buddhism’s relocation, change in Buddhism can also be seen in the American form, which is believed by many to becoming its own unique school of Buddhism. This can be found occurring in the regions of south central Kentucky and middle Tennessee. Preservation of tradition, an element of adaptation to Americanization, is a theme that frequently arose during my time spent at immigrant Burmese Buddhist temples and through interviews conducted with two ethnic Burmese Buddhist monks. The tendency to reduce Buddhism to a tradition of meditation was, on the other hand, a theme that came up in my conversations with two American meditation leaders. Their tendency to syncretize several schools of Buddhism is also explored. Being that the Buddhist subjects interviewed for this ethnography reside in the Bible Belt, their thoughts on Christianity and their interactions with Christians has also been included.
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Stenbäck, Tomas. "Swedish Belief and Swedish Tradition : The Role of Religion in Sweden Democrat Nationalism." Thesis, Högskolan i Gävle, Religionsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-33345.
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In the context of Western, European, Nordic, and Swedish radical nationalism, this study is an analysis of the various ways the political party the Sweden Democrats talks about religion; primarily about Swedish Evangelical-Lutheran Christianity and the Church of Sweden. The study investigates the party expressions on religion and nationalism, using theoretical models of interpretation, constructed for this specific purpose, out of hermeneutic methodology. The purpose has been to analyse the different functions of the various ways the Sweden Democrats talk about religion, and to investigate how the references to religion legitimize the ideology of nationalism, with the aim to answer the following questions: How do the Sweden Democrats’ talk on religion function as an identity marker? In what way is it possible to distinguish an aspiration for cultural purity in the Sweden Democrats’ talk on religion? Is it possible to distinguish neo-racism in the Sweden Democrats’ talk on religion? In which ways can the Sweden Democrats’ talk on religion be regarded as political strategy? The results demonstrate in which ways the Sweden Democrats apply religion to promote the party perceptions of nationalism, as well as to legitimize the party conceptions of the Swedish nation and the Swedish people: Swedish Christianity and the Church of Sweden are used to identify Swedish culture and to identify contrasting foreign culture. Swedish Christianity is used as the determining factor between the good Swedish people and the bad other people. Swedish Christianity is used as the determining factor between the right Swedish values and the wrong values of the other. Swedish Christian values are used as dividing criteria between the culturally pure Swedish people and the culturally impure other people. The degeneration of the Church of Sweden mirrors the degeneration of the Swedish society. Swedish Christian homogeneity will guarantee security for the Swedish people and the Swedish nation within the Swedish nation-state. Elements of religion and culture sort different peoples into different categories in the hierarchical view of humanity. Swedish Christianity and Swedish culture identify and define the Swedish people as innocent to the current precarious situation of the Swedish nation, and Swedish Christianity and Swedish culture identify and define the people of the other, which is to blame for this situation. The Swedish people is superior, to the non-Swedish people, because of superior Swedish religion and superior Swedish culture. Swedish Christianity is used to promote anti-democratic political positions. Swedish Christianity is used to legitimize coercion and force in the enforcement of Swedishness.
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Karlsson, David. "Kristen tradition eller västerländsk humanism : En diskursanalys av skolans värdegrund." Thesis, Linköping University, Department of Thematic Studies, 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-2316.
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Den kristna traditionen och den västerländska humanismen är två motstridiga moralsystem. Den förra utgår från en världsbild då Gud är grunden för moralen medan den senare har människan som grund för moralen. Syftet med uppsatsen är att komma fram till om och i så fall hur denna konflikt gestaltas i skolans styrdokument i allmänhet och värdegrunden i synnerhet. Jag försöker också se hur konflikten i förlängningen påverkat en grupp elever i deras utveckling av etiska ställningstaganden.
Undersökningen är baserad på en diskursanalys av styrdokumenten samt fokusgruppsintervjuer med en grupp elever i årskurs nio. Genom undersökningen av styrdokumenten har jag kommit fram till att de värden på vilka värdegrunden vilar är så öppet skrivna att en enhetlig tolkning är omöjlig. På grund av deras vaghet går det inte heller att säga att värdegrunden bygger på vare sig en kristen tradition eller på en västerländsk humanism. Genom värdegrundens vaga formuleringar är det inga problem att lägga in elevernas åsikter under de begrepp som värdegrunden bygger på. Formuleringen ”kristen tradition och västerländsk humanism” mer stjälper än hjälper en tolkning av värdegrunden. Formuleringen inbjuder endast till de två antagonistiska diskursernas motstridiga tolkningar än ger en gemensam grund för värdegrunden.
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Peña, Santiago Francisco. "De la querelle à l’agonie. Les enjeux épistémologiques des humanistes français face au schisme religieux (1524-1604)." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040039.
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Cette thèse de doctorat aspire à percevoir jusqu’à quel point la dynamique agonale du XVIe siècle déclenchée par la Réforme protestante provoqua des différences irréconciliables parmi les humanistes français. L’analyse prend comme point de départ la querelle sotériologique entre Érasme et Luther de 1524, considérée comme l’exemple le plus paradigmatique de l’impossibilité de trouver une compatibilité bien entendue entre les diverses manifestations de l’enthousiasme philologique, stylistique, éthique, religieux et épistémologique des humanistes. Ses oppositions fondamentales en ce qui concerne la liberté du chrétien démontrèrent que les humanistes étaient contraints d’envisager l’élan de réforme avec prudence afin d’éviter de mettre en danger leurs propres fondements épistémologiques. Par ailleurs, l’affrontement entre ces deux hommes tellement représentatifs de la Renaissance tardive peut bien inaugurer l’étude du cas français à cause de l’influence d’Érasme sur les humanistes vassaux du Roi Très-Chrétien, mais aussi à cause de l’échec de la collatio érasmienne. Le centre de gravité historique est l’événement le plus révoltant de la France du XVIe siècle, i.e., le massacre de la Saint-Barthélemy. Le choc provoqué par la tuerie fut si définitif qu’on peut, faisant attention aux participations directes des humanistes dans la polémique confessionnelle avant et après août 1572, reconstruire le socle commun de discours dont beaucoup d’eux partageaient. Nonobstant, ces dénominateurs communs encouragèrent paradoxalement des dynamiques agonales autant qu’ils permirent la survivance d’une courante irénique marquée par la tradition sceptique qui finira par être une des marques d’identification historiographique du discours humanisteThis Ph.D. dissertation tries to measure how the violent dynamic of the 16th century, encouraged by the Reformation provoked dissention in between French Humanists. The analysis takes the debate between Erasmus and Luther of 1524 as a point of departure, considered as the paradigmatic example of the impossibility of finding some compatibility between the different versions of the philological, stylistic, ethic, religious and epistemological enthusiasm of the Humanists. Their fundamental oppositions concerning the free will showed that the Humanists were forced to take the will of reformation with caution to avoid the harm of their own epistemological fundaments. On the other hand, the clash between these men had a very large impact in France because Erasmus was one of the main influences of the French Humanism but also because of the failure of his collatio. The center of gravity of the research is the Saint-Bartholomew Night’s Massacre because it left an impression over the humanists’ consciences that the analysis of the discourses before and after the killing may allow to recover the common basis of their discourses. This common basis encouraged violent dynamics but let paradoxically survive an irenic trend marked by the skeptic tradition, which would be one of the most characteristic signs of the historiographical readings of the humanist discourse
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Chiappini, Philippe. "Le droit et le sacré : tradition et modernité." Paris 2, 1998. http://www.theses.fr/1998PA020060.
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Cette étude a pour objet, d'interroger le sacre et sa relation au droit pour mieux comprendre le droit et sa relation a l'homme. Elle nous a conduit, après avoir dans l'introduction tente de donner une définition du sacre, et esquisse les liens qui se nouent entre le droit et le sacré ; a rechercher les prémisses fondatrices du droit sacre (1re partie). Pour ce faire, une étude philosophique, historique et juridique de la tradition judéo-chrétienne comme de l'antique tradition indo-européenne nous a paru nécessaire des lors que ces deux traditions qui sont aux sources de la civilisation occidentale fondent précisément le droit sur le sacre. Notre étude nous a aussi conduit a aborder le thème de la souveraineté, traditionnellement associée au droit dans l'aura du sacre, ainsi que le concept de + communauté ; par opposition a celui de + société ;, en tant qu'espaces existentiels ou peuvent se dévoiler droit et sacre. Dans le même esprit, une étude développe est consacrée dans la deuxième partie aux rituels qui permettent la manifestation du droit sacre et plus particulièrement au serment clé de voûte de l'antique conception de la société. Une troisième partie de l'étude se fonde sur le constat de la désacralisation du monde moderne, sur la recherche des causes profondes de ce phénomène et sur les conséquences qui en découlent pour le droit positif et plus largement pour la philosophie du droit. Notre conclusion générale, est que droit et sacre ont toujours eu partie liée et que la connaissance de leurs rapports s'avère utile, voire indispensable a une véritable compréhension des enjeux du droit contemporainThe object of this study is to find out the relation between the sacred and law so as to understand the relation between law and man. After a preliminary definition of the sacred and an attempt to explain what can be the relation between law and the sacred, we try to determine the premises of the sacred law. There for, it seems to us necessary to make a philosophical, historical and juridical study of the Judeo Christian tradition as well as of the antique indo-European tradition. This is justified by the fact that these two traditions which are the root of the western civilisation base law on the sacred. Our study also leads us to the subject of sovereignty which has traditionally been associated with laws within the aura of the sacred, as well as to the concept of + community ; opposed to that of + society ; as existential spaces or which law and the sacred can be revealed. In the second part and following the same spirit, an in-depth study is devoted to rituals which enable the appearance of sacred law and more precisely of oath, keystone of the antique conception of society. A third part is based on the acknowledgement of the fact that our modern world has lost its sacred aura. We also try to find out the deep causes of this phenomenon and to analyse the consequences for positive law and for the philosophy of law. Our general conclusion is that law and the sacred have always been linked to each other and that the acknowledgement of their relation proves to be useful, even indispensable to really understand the stakes of modern law
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Muthoka, Peter Silleter. "Akamba theology compared to Christian theology." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2859185&prov=M&dok_var=1&dok_ext=htm.
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Demo, Mary Angasia Ondiaka. "The coming of Christianity into Luhya Land /." Berlin : Viademica-Verl, 2008. http://d-nb.info/991690397/04.
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Laurila, Therese. "Yoga och identitet : en gammal tradition möter nutida utövare: en religionsvetenskaplig undersökning byggd på intervjuer." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-616.
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Min arbetshypotes under arbetet med denna undersökning var att yogautövare visst anser att de med yogans hjälp kan påverka och styra sin personlighet. Vidare var min gissning att de i allra högsta grad identifierar sig med yogan samt att de själva reflekterat över detta. Jag kunde dock inte säkert veta, så denna rapport redogör för vad jag funnit i min undersökning.
Med denna undersökande rapport välkomnas Ni att delta under ett sådant unikt, oändligt spännande och ur många perspektiv reflekterbart möte; mötet mellan den gamla traditionen yoga och dess nutida utövare. Må vårt möte ske under all respekt, med gränslös öppenhet och i djupaste frid - Om shanti!
Syftet med uppsatsen är att undersöka på vilket sätt yoga kan påverka människors egen identitetsuppfattning. För att kunna undersöka mitt huvudsyfte kommer vidare följande frågeställningar att behandlas i rapporten:
• Anser yogautövare att de med yogan kan påverka och förändra sin identitet?
• Vad är yoga och hur ser den bakomliggande filosofin ut?
• Hur kan man ur ett religionsvetenskapligt perspektiv förklara yogans eventuella identitetsskapande funktion?
Samtliga av de intervjuade yogautövarna förankrar, relaterar och känner starka paralleller mellan yogan och sin egen identitet. De upplever dessutom att de har stor möjlighet att påverka denna relation mellan yogan och sin egen identitet då de förnimmer ett förändrat medvetandetillstånd och förhållningssätt till sin omgivning i och med sin yogaträning. Denna upplevda förändring och hur den påverkar de intervjuades förhållningssätt till sig själva och sin omvärld tycks tydlig och klar för dem själva. De framhåller samtliga hur de med yogans hjälp har möjlighet att påverka sin identitet, sin upplevelse av omvärlden samt sitt förhållningssätt till detta. Då de identifierar sig med yogan upplever de att de delvis själva kan styra över denna utveckling även om man inte alltid ändrar på det som sker eller är i den omgivande världen.
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Haji, Wahsalfelah Siti Norkhalbi. "Traditional woven textiles : tradition and identity construction in the 'new state' of Brunei Darussalam." University of Western Australia. Anthropology and Sociology Discipline Group, 2006. http://theses.library.uwa.edu.au/adt-WU2006.0013.
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Since its independence in 1984, politicians and nationalists in Brunei Darussalam have appealed to traditions in their efforts to create a national identity based on Brunei Darussalam’s national philosophy, `Malay Islamic Monarchy’. Weaving is one of the traditions related to Brunei traditional culture, thus traditional textile is used to construct national identity. This study focuses on the role played by powerful institutions in the creation of new tradition in order to foster national awareness in the `new state’ of Brunei Darussalam and I examine how traditional textiles are incorporated into the project of nation building. In Bruneian society, traditional woven cloths have multiple roles whose meanings vary according to the situation in which the traditional cloth is utilized. This research explores the significance of traditional textiles in Brunei Darussalam, focusing on the consumption of locally woven textiles in its traditions and the relationships to the expression and construction of identity. Since Islam came to Brunei Darussalam, it has become one of the predominant markers of identity of the Malays. This study analyse the influence of Islam in the production and consumption of traditional textile in Brunei Darussalam. The continuity of the production and consumption of traditional woven textile in Brunei Darussalam is very much dependent on its significant in the traditions of Brunei society as a whole. In order to prove this, this study focuses its investigation upon the production and uses of traditional textiles in the social customs of Malay society in Brunei Darussalam. Traditional woven textiles are employed to construct social identity in the reproduction of distinction. Traditional textiles are also offered to signify privilege and power. I examine how traditional textile is being used to distinguish social status and political prominence, denote offices, and display wealth and prestige.
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Endres, Kirsten W. "Ritual, Fest und Politik in Nordvietnam : zwischen Ideologie und Tradition /." Münster : Lit, 2000. http://catalogue.bnf.fr/ark:/12148/cb399175609.
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Roseneck, Michael [Verfasser]. "Zwischen Tradition und Geltung : Religion als Herausforderung und Ressource für die öffentliche Vernunft / Michael Roseneck." Baden-Baden : Nomos Verlagsgesellschaft mbH & Co. KG, 2021. http://d-nb.info/1237168791/34.
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Green, Maia. "The construction of 'religion' and the perpetuation of 'tradition' among Pogoro Catholics, southern Tanzania." Thesis, London School of Economics and Political Science (University of London), 1993. http://etheses.lse.ac.uk/1286/.
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This thesis is an ethnographic account of contemporary religious practice among a Bantu agricultural people in Southern Tanzania, the majority of whom are affiliated to the Roman Catholic Church. It examines the dialectic between Christianity and what the Pogoro consider to be 'traditional' practice as resulting in a locally defined Catholicism and in the separation of formal, official Christianity from 'traditional practice'. The thesis looks at how the existence of an institutional religion, in this case Catholicism, defines some aspects of local practice as traditional in opposition to it, while, at the same time, elements of Christian practice have been adopted by the community in a non institutional way. The thesis describes Pogoro Christianity, the role of the Church and Pogoro perceptions of it and gives an account of that which they consider to belong to the realm of 'tradition'. Traditional practice is not in actuality unchanging, but any changes in traditional practice must be legitimated by the authority of the dead and the spirits. The first part of the thesis provides the historical and geographical background. This is followed by a chapter on the Catholic Church in the area and official Catholic practice. Local Catholic practice and perceptions of the church and Christianity are described and accounted for. The next section looks at what is constituted as belonging to the realm of 'tradition'. The core chapters in this section describe girls puberty rites, funerals and the relationship with the dead. It is here that Catholic practice enters the realm of 'tradition'. A chapter examines the place of witchcraft eradication movements among the Pogoro, and in East and central Africa, to demonstrate how 'tradition' can and does change, and to provide a contrast with the position of Christianity among the Pogoro. This is dealt with in the final chapter in which I argue that there are limits on the 'traditionalisation' of Christianity among the Pogoro, and in other similar societies, and that these limits are to some extent a function of the institutional nature of Christianity.
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Jacques, Stéphanie. "La Prière à Isis et à Osiris dans la littérature latine : tradition romaine et innovations isiaques." Université Marc Bloch (Strasbourg) (1971-2008), 2005. http://www.theses.fr/2005STR20003.
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L'étude traite de l'évolution de la prière, particulièrement romaine et telle que les sources littéraires en rendent compte, depuis sa formulation traditionnelle jusqu'à la pratique de l'oraison isiaque à caractère mystique. La première partie analyse la prière romaine traditionnelle du point de vue de sa structure et expose d'abord l'importance des aspects morphologiques et sémantiques de l'invocation, puis le rôle et la formulation de la demande et de l'argumentation précatoires, avant que ne soient abordées la prière à préoccupation morale et la prière personnelle à Rome. La deuxième partie analyse la prière isiaque dans le domaine latin, en s'appuyant particulièrement sur le livre XI des Métamorphoses d'Apulée. Les observations portées sur les deux prières et le discours d'Isis issus de cette œuvre sont appuyées par des extraits poétiques d'Ovide, de Tibulle et de Claudien. Le but principal des remarques formulées est de distinguer éventuellement entre la prière à caractère exotique adressée à Isis et la prière de l'initié. La troisième partie propose de rapprocher les textes étudiés de sources grecques et de documents épigraphiques latins. Les prières présentes dans Les Ephésiaques de Xénophon d'Ephèse et les hymnes arétalogiques montrent des thèmes et des procédés d'éloge proches de la structure et des moyens d'expression de la prière romaine, plus spécifiquement de la prière mystique. Les inscriptions épigraphiques latines soulignent l'appropriation des éléments propres au culte isiaque par les dédicants, qu'ils soient initiés ou non. La conclusion de l'étude propose une interprétation de la prière mystique des Métamorphoses comme arétalogie implicite. De plus, on peut penser que le fidèle romain ne méconnaît pas, à côté des formulations traditionnelles, le lien personnel avec les dieux qu'il prie et peut s'acheminer jusqu'à la prière mystique en adaptant sa démarche et en adoptant de nouveaux modes de pensée et d'expression rituelleThe study deals with the evolution of the Roman prayer, as literary sources allow us to perceive it, since its traditional expression to the isiac and mystic orison. The first part analyses the Roman traditional prayer as regards its structure and expounds first how important the morphological and semantic elements of the invocation stand, then the function and formulation of the precatory request and argument. The prayer dealing with moral matter and the personal prayer in Rome are finally treated. The second part analyses the isiac prayer in the Latin field, emphasing the book XI of Apuleius' Metamorphoses. Poetic extracts from Ovid's, Tibullus' and Claudian's back up the comments relating to the two prayers and Isis' speech which come from the Metamorphoses. The formulated remarks mainly aim at the possibility of distinguishing the exotic pattern prayer which addresses Isis from the initiate's prayer. The third part puts forward parallels between the former studied sources and Greek sources as well as Latin epigraphic texts. Prayers coming from the Ephesiacs of Xenophon of Ephesus and aretalogies lay out themes and eulogistical means which are close to the structure and the ways of expression of the Roman prayer, and more specifically of the mystic prayer. Latin epigraphic inscriptions show how dedicatees, whether they are intiates or not, appropriated caracteristic elements of the isiac cult. The conclusion of the study deals with an interpretation of the mystic prayer from the Metamorphoses as an implicit aretalogy. In conclusion, it seems that the Roman devotee does know, apart from traditional expression, a personal relationship with the gods he prays. He can therefore move towards mystic prayer and adapt the reasoning to new ways of thinking and to a new ritual expression
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Kithuka, Patricia Kalekye. "Traditional religion and customs and the impacts of Christian mission on the Akamba tribal community in Kenya /." Berlin : Viademica-Verl, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2858631&prov=M&dok_var=1&dok_ext=htm.
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Kithuka, Patricia Kalekye. "Traditional religion and customs and the impacts of Christian mission on the Akamba tribal community in Kenya." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2858631&prov=M&dok_var=1&dok_ext=htm.
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Stegmaier, Werner. "Kritik der Vernunft aus den Quellen des Judentums? - (Internationale Forschungskonferenzzur philosophischen Aktualität der jüdischen Tradition auf der Ostseeinsel Hiddensee." Universität Potsdam, 1999. http://opus.kobv.de/ubp/volltexte/2008/2343/.
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Ries, Rortraud. "Haarmann, J., Hüter der Tradition. Erinnerung und Identität im Selbstzeugnis des Pinchas Katzenellenbogen (1691–1767) / rezensiert von Rotraud Ries." Universität Potsdam, 2014. http://opus.kobv.de/ubp/volltexte/2014/7175/.
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Rezensiertes Werk:
Haarmann, J.: Hüter der Tradition. Erinnerung und Identität im Selbstzeugnis des Pinchas Katzenellenbogen (1691–1767) (= Jüdische
Religion, Geschichte und Kultur, Bd. 18). - Göttingen: Vandenhoeck & Ruprecht 2013. - 290 S.
ISBN 978-3-647-57023-5
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Toubia, Carmen. "Svenska maroniter: Tro, tradition och etnisk identitet." Thesis, Högskolan för lärande och kommunikation, Jönköping University, HLK, Ämnesforskning, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-49687.
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This study aims to investigate ethnic identity in relation to faith and traditions among second-generation Maronite Christians living in Sweden. Qualitative semi-structured interviews have been conducted with seven second-generation Lebanese Maronites living in Sweden. In the interviews, the participants explained their experiences and perceptions of their ethnic identity, faith, and traditions. The findings reveal that the majority of the participants in this study do not practice religion and attend church. However, this tendency does not mean that the Lebanese Maronite’s have abandoned their religion as a whole, merely that they have more freedom to create an individual approach to religious faith and traditions. Furthermore, the study shows that the participants have adapted their faith and traditions and individualized it. Finally, the findings show that the majority of the participants consider themselves a part of both the Swedish ethnicity and the Lebanese Christian ethnicity, however, not based upon Maronite faith and traditions, but on the Catholic faith and its traditions.
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O'Brien, Hazel. "Being Mormon in Ireland : an exploration of religion in modernity through a lens of tradition and change." Thesis, University of Exeter, 2018. http://hdl.handle.net/10871/34403.
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This thesis is based on ethnographic data collected across two Mormon congregations in the Republic of Ireland. I explore the experiences of a religious minority who are part of a wider society experiencing rapid religious and social change. Engaging with concepts of tradition, continuity, and change, this research explores how members of the Church of Jesus Christ of Latter-day Saints experience their status as a minority religion in modern Ireland. As part of a growing number of new religious movements in Ireland, Mormonism represents a simultaneous continuation and rupture of Ireland’s previous religious traditions. This research suggests that a continuing influence of Catholicism in Irish society shapes Irish Mormon perceptions of self, of others, and of faith. Yet, by identifying with a religion which is viewed in Ireland as a ‘foreign’ faith, Irish Mormons represent a clear break with previous religious tradition. Irish Mormons’ relationship with Mormonism as a global religion also demonstrates the complexity of continuity and change within modern religion. This research shows that Irish Mormons reject what they perceive as an Americanisation of Mormonism and often emphasise the uniquely Irish nature of Mormonism in Ireland. Thus, Irish Mormons are adapting Mormon tradition into new forms far from the Mormon heartland of Utah. This research concludes that Mormons in Ireland utilise complex and interconnected understandings of tradition, community, and Irishness to create and maintain a minority religious identity in modern Ireland.
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Kahn, David. "Milton's monistic faith : tradition and translation in the minor poetry." Thesis, University of Oxford, 1995. http://ora.ox.ac.uk/objects/uuid:f6e2a08d-413f-4107-9eb6-290c5a83e879.
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Faith for Milton is primarily a matter of man's access to God. Such access entails God's involvement in mankind. Faith is that which guarantees that God is accessible to men and also that God actively participates in the lives of his people. Milton's work exhibits a preoccupation with such a concept of faith, and wavers through the course of his life between dualist and monist formulations. Monistic faith suggests that God is directly accessible to man, while dualistic faith means that God may only be accessible in a mediated way. In the course of his career, Milton proceeded from an early dualistic faith to the declared monism of De Doctrina Christiana. This thesis examines the monistic impulse within Milton's poetry, focusing on the poems written during his mid-career (c. 1637-1653) when his outlook on faith turned. The thesis finds that although Milton expresses his monism in increasingly clear terms, he is never quite able to eliminate dualistic implications or tendencies from his faith. The thesis focuses on two strategies which Milton employs in his attempts to define a monistic world view and a monistic faith, namely, tradition and translation. These strategies represent points of confrontation between dualism and monism. They both assert monistic continuity in the face of dualist disjunction. Tradition attempts to overcome the disjunction perceptible between two remote events in time. It incorporates both the recovery of lost history as well as geographical and linguistic translation. Translation (taken as separate from tradition) attempts to overcome the disjunction between languages. It manages, however unsuccessfully, to carry meaning over from a source text to a target text while simultaneously altering every single word in the source text. Both these strategies thus provide textual and linguistic means for examining Milton's faith or his sense of divine access. This thesis examines Milton's deployment of tradition by means of a close consideration of Lycidas as well as several other early poems. It examines his 1648 and 1653 psalm translations and the unique manner in which they reveal Milton's understanding of faith. The thesis concludes that Milton's monistic faith never quite breaks free of the dualist tendencies against which it struggles.
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Omar, Sara M. "Same-Sex Sexual Acts and the Making of the Islamic Tradition." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17467518.
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This study is an exploration of the ways in which early Islamic conceptualizations and judgments concerning liwāṭ (male-male anal copulation) and siḥāq (tribadism) were not simply based on self-evident Scriptural passages, but involved a number of extrapolations and interpretations by early jurists and exegetes. These extrapolations and interpretations in turn reflect the discursive cultural and historical milieu of early Muslim scholars. This study will serve to illuminate the correlation between social context and the early development of the Islamic canon. It will be the first step towards gauging the relationship between existing social practices and the substance of what became the Islamic normative doctrine on sex and sexuality at large, both of which serve to shed light on the formation of the early Islamic tradition. To study the process by which exegetes, ḥadīth transmitters, jurists, and scholars interpreted and adjudicated same-sex sexual acts, a process that can be extended to other issues facing the nascent Muslim community, is to study the making of the Sunnī Islamic tradition. The aim of this research is therefore, to reconstruct the historical discourses concerning same-sex sexual acts (liwāṭ and siḥāq) as a means of gaining insight into the formation of the early Islamic tradition. But the overall project is certainly not to rest content with that, but to make a more general theoretical point about the relation between scriptural texts and authoritative religious interpretations, and the ways in which the latter inevitably go beyond the former in a number of historically specific ways.Near Eastern Languages and Civilizations
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Caverne, Agathe. "Laizität in Frankreich Eigenheiten einer Tradition und Beurteilung im Lichte heutiger Verhältnisse /." St. Gallen, 2006. http://www.biblio.unisg.ch/org/biblio/edoc.nsf/wwwDisplayIdentifier/05610969001/$FILE/05610969001.pdf.
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Simiyu, Michael Wakhangu. "The concept of repentance in African traditional religion compared with Christianity /." Berlin : Viademica-Verl, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2950229&prov=M&dok_var=1&dok_ext=htm.
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Lundo, Samuel Sila. "Christianising the African." Berlin Viademica-Verl, 2010. http://d-nb.info/1001894049/04.
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Ofosuhene, Godwin Kwame. "Comparing the concept of spirit and soul in the traditional religion of the Akan and Ewe tribes to that of the Bible." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2871107&prov=M&dok_var=1&dok_ext=htm.
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Desai, Amar Dasrath Jayant. "Politics and religion : the need for an overlapping consensus (an exemplar from the Hindu tradition)." Thesis, University College London (University of London), 1999. http://discovery.ucl.ac.uk/10021968/.
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This Thesis examines the consensus Hinduism in India shares with the ideology of liberal pluralism, and applies these reflections to religious education in the English context. The Rawlsian theory of justice models the political structure of a liberal plural society. Insights from communitarianism, relativism and Alasdair Maclntyre, are critically assessed and used to enlarge this model. Further, Carol Gilligan and Tom Kitwood emphasise that moral citizens in a plural society need, and must provide, a caring and open environment. The overlapping consensus across liberal pluralism and the Hindu tradition is assessed at the (i) theological and (ii) empirical levels. (i) Vedantic concepts are formulated to highlight a potentially strong consensus across Vedantic and liberal viewpoints. The presentation of God as a caring and egalitarian mother is emphasised. (ii) A landscape survey (sample size 550) was conducted to help focus the case-study investigations. Case-studies of four Indian young Hindus studied attitudes towards pluralism through discussions on Ayodhya 1992. The minute sample size of the casestudy meant that this data could not, in itself, justify inductive generalisation. Nevertheless, the case-studies did highlight some important and disconcerting voices, and did not contradict the conclusions from the larger landscape survey. The data warns that contemporary sentiment may be incongruent with the potentially strong consensus across liberal pluralism and Vedantic theology. The conditions responsible for this are explored. It is suggested that a combination of secularism and the exclusion of religious education from State education has contributed to ignorance of liberal theological imperatives and reinforced the communal isolation between the Hindu and Muslim communities. Amongst Hindus, this has caused suspicion and illiberal attitudes. The lessons from India are applied to the English plural situation. Juxtaposing Rawlsian theory aside recent pragmatic initiatives, a model for religious education suitable for the perpetuation of a liberal pluralism is proposed. This Interface Approach Towards a Liberal Indigenous Charter (IATaLIC) model respects liberal justice but recognises the classroom educator's limitations in motivating young persons with a strong religious identity towards a liberal disposition. Equally problematically, traditional religious leaders and scholars within the community may not care for justice. Hence the classroom religious educator, sympathetic towards both the liberal and traditional agendas, must work with the community leaders and scholars. Educators must encourage these personnel to excavate liberal principles from their religious texts, and then evangelise these principles throughout their community. Then, justice will be met and communal integrity maintained. Communal tension in India may be due to a liberal State prohibiting such an approach. In England, opportunities do exist for education to establish a consensus across religious and liberal viewpoints. Such opportunities should not be neglected.
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Tarot, Camille. "Symbolisme et tradition : pour renouer avec une sociologie générale de la religion (Durkheim et Mauss)." Caen, 1994. http://www.numilog.com/bibliotheque/u-bourgogne/fiche_livre.asp?idprod=51346.
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Deux parties : problèmes généraux et études de cas. La première est orientée sur la définition de la religion. Elle montre l'insuffisance de la définition par le sacré. Deux chapitres historiques, respectivement sur Durkheim et Mauss, veulent établir une autre possibilité de définition de la religion comme gestion traditionnelle de la fonction symbolique. Une fois précisées ces notions de symbolique, de tradition et d'hétérogénéité du sacré. Trois études de cas esquissent la mise en oeuvre de ces outils : la première cherche à poser les bases d'une anthropologie historique de la grâce chrétienne, la seconde concerne le rapport de l'Islam à la modernité à travers la notion de citoyen, la dernière analyse un essai d'indigénisation de la notion de nation en contexte hindouTwo parts: basic notions or general problems and cases studies. The first one looks for a definition of religion, after having shown why usual definitions of religion by the sacred fall short. Two chapters respectively on Durkheim and Mauss explore another possibility to define religion as traditional management of symbolic function. Three case-studies test the relevance of the definition. The first one sketches an anthropological approach of Christian grace as compared with maussian theory of gift, the second deals with the difficulties os Islam with the modern view of citizenship and the last one with indigenisation of nation in recent nationalist hinduism
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Jackson, Alicia R. "Ezekiel's two stick and eschatological violence in the Pentecostal tradition : an intertextual literary analysis." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8243/.
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This thesis explores the topic of eschatological violence in the Pentecostal tradition through an intertextual literary analysis of Ezekiel 36:16—39:29 and Revelation 19:11—21 and 20:7—10 by investigating primarily how the intentional literary placement of the ‘Two Sticks’ oracle (Ezek 37:15—28) between the ‘Dry Bones’ vision (Ezek 37:1—14) and the ‘Gog of Magog’ war (Ezek 38:1—39:29) informs the reader’s theological understanding of the message of Ezekiel 36:16—39:29 as a whole. Secondarily, this thesis considers how the allusion to Ezek 38—39 in Rev 19:11—21 and 20:7—10 enhances the reader’s theological understanding of Ezek 36:16—39:29, yielding an intertextual reading that challenges the way these texts have long been understood in popular Pentecostal contexts. By reviewing historical Pentecostal interpretations of these texts, specifically considering how dispensationalism has influenced Pentecostal eschatology and ensuing textual interpretations, this thesis offers a fresh perspective that aligns with the eschatology of early Pentecostals and contemporary Pentecostal scholars—both of whom generally depart from dispensationalism. This intertextual literary analysis builds a case for envisioning a hopeful and proleptic eschatology that promotes peace and reconciliation, potentially transforming Pentecostal ethics, politics and mission.
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Li, Juan [Verfasser], and Winfried [Akademischer Betreuer] Schröder. "Metaphysik zwischen Tradition und Aufklärung: Wolffs Theologia naturalis im Kontext seines Gesamtwerkes / Juan Li. Betreuer: Winfried Schröder." Marburg : Philipps-Universität Marburg, 2015. http://d-nb.info/1071947885/34.
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Jorgenson, Cameron H. Harvey Barry. "Bapto-Catholicism recovering tradition and reconsidering the Baptist identity /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5239.
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