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Leach, Robert Alexander Chapman. "Textual traditions and religious identities in the Pāñcarātra." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/7811.
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In this thesis I provide a study of the distinct traditions within the Pāñcarātra, concentrating especially on the ways in which these traditions’ identities were formed by their textual allegiances. In Chapter One, I show that the so-called “three jewels” of the Pāñcarātra scriptural canon were actually only considered as such by a minority of Pāñcarātrikas, and that this tradition arose much later than is commonly supposed. In Chapter Two I undertake a historical survey of the different groups within the Pāñcarātra as they are presented in the textual sources. In Chapter Three I argue that the tradition of the “three jewels” emerged within one of these groups, and that its eventual acceptance by other Pāñcarātrikas coincided with a decline in the “sectarianism” which had characterised relations between two Pāñcarātra traditions in particular. One of the outcomes of this decline, I argue, was the integration of previously distinct Pāñcarātrika identities, and the formation of the Pāñcarātra scriptural canon. In Chapters Four and Five I undertake a closer historical analysis of these two major South Indian Pāñcarātra traditions, focussing especially on the ways in which they sought to establish their legitimacy through being connected with texts which were situated outside of the Pāñcarātra scriptural corpus. As I show in a comparative study in Chapter Six, such strategies were also used by other Pāñcarātrikas who appealed to the authority of the Nārāyaṇīya section of the Mahābhārata. In Chapter Seven, I study the emergence of a distinct ‘Pañcarātra’ identity in this text, and argue for its dependence on the appropriation and synthesis of other religious identities. In Chapters Eight and Nine, I address the merging of Pāñcarātrika identities in South India nearly a millennium later. Here I argue that we are now in a better position to explain the decline of the sectarian culture which had dominated certain South Indian Pāñcarātra contexts, and the question of why one of the two major South Indian Pāñcarātra traditions appears to have disappeared.
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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.<br>Typescript; issued also on microfilm. Sponsor: Douglas M. Sloan. Dissertation Committee: William B. Kennedy. Includes bibliographical references: (leaf 139-143).
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Crye, Jennifer L. "Shifting Boundaries: Rethinking the nature of religion and religious change among minority peoples in late imperial Russia." Oxford, Ohio : Miami University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1249395999.
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Lambkin, B. K. "The re-presentation of religious traditions in Northern Ireland : a study of the opposite religions? project, 1989-92." Thesis, University of Ulster, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.359351.
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Leatt, Ann-Marie Joy. "Intrinsic patterns in the history of religious change from early Hindu traditions to contemporary Mahayana Buddhism : an application of Cumpsty's theory of religion." Master's thesis, University of Cape Town, 1995. http://hdl.handle.net/11427/14404.
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Bibliography: leaves 124-133.<br>This thesis, Intrinsic Patterns in the History of Religious Change from early Hindu Traditions to contemporary Mahayana Buddhism: an Application of Cumpsty's Theory of Religion, is an application of a comprehensive theory of religion to a broad sweep of religious history and diversity. It follows development from the Indian sub-continent to Japan, and to the West. It covers the period from about 500BCE to the present. As such, it assumes in the reader some background in theory of religion, and John Cumpsty's theory in particular, as well as some knowledge of the history and traditions of Hinduism and Buddhism. The first chapter deals with conceptual issues through a characterisation of early Hinduism, a description Cumpsty's three ideal-types, and a discussion of the relationship between moksa and dharma. Chapter two provides historical grounding to the thesis by providing empirical evidence for the arguments made in chapter one about the "bridging-out" to the Withdrawal paradigm. It studies four orthodox responses to the paradigm, that is, the brahmanical synthesis, Saivism, the Gita, and Sankara. The third chapter offers an analysis of early Buddhism, the development of Theravada and its academic characterisation, as an example of "allocation" as a bridging and change mechanism. Chapter four offers an analysis ·of the Mahayana in China and Japan. It gives reasons for its missionary success, and provides three examples of bridging symbols common to all Mahayana - the Trikaya, skillful means, and the Bodhisattva ideal. The fifth chapter discusses developments in the Mahayana. Three modes of creating correspondence between Samsara and Nirvana are described: Madhyamika, Ch'an (Zen), and Yogacara. It also deals with developments in the Pure Land and the move into the Secular World Affirming paradigm. The final chapter deals with the modem period and draws together the argument of the thesis. "Socially engaged Buddhism" as a modem phenomenon in Therevada is described, and Mahayana is examined for similar moves, and an explanation is given. The chapter then goes on to describe religious transference back to the West, and explains their success. The thesis concludes with an assessment of the fruitfulness of the application of Cumpsty's theory of religion. In terms of methodology the thesis is an application of a theory of religion to a broad sweep of religious history in the Indian sub-continent and eastwards, as well as the West. The thesis highlights situations of change in both worldview and practice, and subjects them to analysis in terms of the theory. The result is an extension of that part of the theory that is most involved in the analysis of the religious traditions concerned. In order to do this a wide range of phenomenological and sociological material has been used.
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Wolfe, RC. "The Dinkidi Cu-Au porphyry : geology of the Didipio region and paragenesis of the Dinkidi Cu-Au porphyry deposit." Thesis, Royal Society of Tasmania, University of Tasmania Library Special and Rare Materials Collection, 2002. https://eprints.utas.edu.au/11283/2/Wolfe_-Whole.pdf.
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The Dinkidi Cu-Au porphyry deposit is located in northern Luzon, Philippines. The 110 Mt deposit is characterised by high gold grades (ave. 1.2 g/t Au and 0.5% Cu) and is one of only a few alkaline porphyry deposits to have been discovered outside British Columbia.
Alkaline magmatism in northern Luzon is related to the Late Oligocene rifting event that formed the Cagayan Valley Basin, and to the final stages of west-directed subduction along the East Luzon trench. Subalkaline andesitic and trachytic lavas and minor volcaniclastic rocks of the Mamparang Formation were emplaced along the southwest margin of the Cagayan Valley Basin, and have been intruded by a series of alkaline plutons and stocks. The Dinkidi deposit is hosted within the multi phase Dinkidi Stock, which is in turn part of a larger alkaline intrusive body, the Didipio Igneous Complex.
The Didipio Igneous Complex consists of: (I) an early composite clinopyroxene-gabbro-diorite-monzodiorite pluton; (2) the Surong clinopyroxene to biotite monzonite pluton; (3) the Cu-Au mineralised Dinkidi Stock, which comprises an early equigranular biotite-monzonite stock (Tunja Monzonite), a thin, variably-textured clinopyroxenesyenite (the Balut Dyke), and a monzosyenite porphyry (Quan Porphyry) that grades, in its core, into a crystal-crowded leucocratic quartz-syenite (Bufu Syenite); and (4) postmineralisation andesite dykes.
Whole-rock chemistry indicates that the volcanic formations in the Didipio region become progressively more alkaline up stratigraphy, indicating that Late Oligocene rifting intermittently tapped an LILE-enriched mantle source that became progressively more LILE-enriched over time. Whole rock and mineral compositions indicate that all intrusions in the Didipio region were sourced from a common magma chamber, and were related by shallow level fractional crystallisation.
Five main hydrothermal events are recognised in the Didipio region: (I) contact metamorphism and weak biotite-cordierite alteration is associated with emplacement of the early diorite phase; (2) K-silicate magnetite-biotite alteration, and subeconomic Cu-Au mineralisation associated with the emplacement of the Surong monzonite pluton; (3) intensely developed porphyry-style alteration and ore-grade Cu-Au mineralisation which is spatially and temporally associated with emplacement of the Dinkidi Stock; (4) an advanced argillic alteration assemblage, which has overprinted the Didipio Igneous Complex and is associated with subeconornic high-sulphidation style Cu-Au mineralisation; (5) late-stage unmineralised zeolite-carbonate veins, which are associated with post-mineral strike-slip faulting.
At Dinkidi, emplacement of the Tunja Monzonite was temporally and spatially associated with the formation of a pervasive biotite-magnetite K-silicate alteration assemblage in the pre-mineral diorites. Emplacement of the Balut Dyke was associated with a calc-potassic style diopside-actinolite-K-feldspar-bornite alteration assemblage and associated vein stockwork. This quartz-free mineral assemblage is associated with high gold grades (2-8 g/t Au) and is typical of alteration assemblages found in quartz-undersaturated alkaline porphyry systems. Intrusion of the Bufu Syenite led to the formation of a quartz-sericite-calcite-chalcopyrite stockwork vein and alteration assemblage, which has overprinted the calc-potassic assemblage. The quartz stock work hosts the bulk of low grade mineralisation (1-2g/t Au) at Dinkidi and is typical of silica-saturated alkaline porphyry systems. A coarse-grained assemblage of quartz-actinolite-perthite (the 'Bugoy Pegmatite') formed as an apophysis on the Bufu Syenite, and was subsequently brecciated by late-stage faulting. High-level argillic and late-stage fault-related zeolite mineral assemblages have overprinted the porphyry-style hydrothermal assemblages.
The calc-potassic assemblage is inferred to have formed at temperatures in excess of >600°C from a silica-undersaturated K-Ca-Fe brine. Fluid inclusion studies indicate that the quartz stockwork was emplaced at submagmatic temperatures (>600°C) from a quartz-saturated Na-K-Fe brine (>68 wt. % eq. NaCI) that contained up to 0.6 wt. % Cu and 4 wt. % Fe. Cooling to ~420°C and neutralisation by wall rock interaction lead to the precipitation of sulphides within the quartz stockwork. The quartz-bearing assemblage was emplacement at 2.9 to 3.5 km paleodepth, and was associated periods of overpressurisation and quartz growth disrupted by episodic depressurisation to near hydrostatic pressure conditions.
The hydrothermal mineral assemblages at Dinkidi reflect the composition and degree of fractionation of the associated intrusions. Extensive fractionation within a feldspathoid-normative dioritic magma chamber is interpreted to have ultimately caused quartz saturation and the development of the late-stage syenite intrusions and related quartz stockwork mineralisation. The calcic, silica-undersaturated Balut Dyke (associated with the calc-potassic stockwork) does not fit this fractionation trend, and is interpreted to have formed by interaction between the late-stage syenitic melt and a co-magmatic mafic melt that underplated the siliceous magma chamber prior to formation of the Balut Dyke. A reversion to fractionation-dominated magmatic processes in the silicic magma chamber then lead to the intrusion of the quartz-saturated Quan Porphyry and Bufu Syenite. Ultimately, the residual mafic melt was emplaced as a series of late-stage andesite dykes.
The Dinkidi porphyry Cu-Au deposit shows that it is possible for silica-undersaturated and silica-saturated styles of alkaline porphyry mineralisation to form in the same magmatic-hydrothermal system, given the right conjunction of geological processes. Exploration models for alkaline porphyry systems therefore need to be flexible enough to accommodate the possibility of silica-undersaturated and saturated mineralised zones forming in the same deposit. The strongly mineralised, variably textured Balut Dyke shares textural and genetic similarities with mineralised pegmatite dykes from midcrustal granitic environments. Highly Cu-Au mineralised 'pegmatitic' dykes should therefore also be considered as a viable exploration target in alkaline porphyry systems.
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Flake, Lincoln Edson. "Religious protectionism in the former Soviet Union : traditional churches and religious liberties." Thesis, St Andrews, 2007. http://hdl.handle.net/10023/221.
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Panangatu, Thampi Thomas. "Comparative study of religious traditions of the Saora tribe of Orissa and the influence of Christian traditions." Marburg Tectum-Verl, 2008. http://d-nb.info/997662409/04.
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Kalve, Peter. "The aims and presuppositions of religious education in Catholic and secular traditions : a comparison, with reference to spiritual development and religious education." Thesis, University of Hull, 1997. http://hydra.hull.ac.uk/resources/hull:3488.
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Taken from start of introduction : The purpose of this study is to analyse (1) the aims, objectives and assumptions of religious education in present-day Catholic and secular traditions, (2) to examine comparatively the similarities and dissimilarities of approach to religious education by each tradition and (3) to explore some of the issues relating to spiritual development as they arise in religious education in Catholic and secular traditions. It is the underlying thesis of this study that it is in comparing the approaches of each tradition to understanding religious education that it becomes possible to reach a fuller knowledge of what the concerns of religious education are, both in themselves, and also in the approaches and assumptions of the two traditions which are here examined.
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Cech, K. "The social and religious identity of the Tibetan Bonpos with special reference to North-West Himalayan settlement." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.383994.
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Rostas, S. "From ethos to identity : Religious practice as resistance to change in a Tzeltal community, Tenejapa, Chiapas, Mexico." Thesis, University of Sussex, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.377071.
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The thesis is based on fieldwork carried out in the Tzeltal community of Tenejapa. It is concerned primarily with the practices of the "traditional" religion, which is part of a so-called cargo system. The practices are that aspect of the lives of the traditionalists that they conceive of as being the most unchanging in an environment that is otherwise altering rather rapidly. All that is considered to be part of the habitus of tradition and in particular their religion tends to be classified by the term "stalel" and to have a particular ethos. Since the Spanish Conquest, the Indians have used the practices largely unconsciously as protective mechanisms to shield themselves from mestizoisation, although they have always been and are still dependent on the Mestizos for their ceremonial prerequisites. The thesis outlines the organization of persons and the fiestas and other events that they celebrate. It discusses the substances that they use for ritual and the ceremonial language of prayer. It then looks at the people in the community who involve themselves in the cargo practices and who, by so doing, perpetuate the ethos of "stalel", year after year. Recently, however, the Indians have felt themselves to be under increasing pressure to change, an awareness that is explored during .Carnival. As various kinds of national institutional infrastructure have been provided for them in the community, they have become aware that their identity can have a positive aspect. While the numbers of those participating in the religious cargos has fallen, many have converted to various Protestant sects. Such conversions indicate a shift from an unconscious perpetuation of a particular ethos to a greater awareness of identity, and represent for the Indians a means of raising their status in their own eyes and those of the Mestizos, whilst retaining their cultural identity, which they are in the process of redefining.
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Mukhtar, Tania. "Icke-religiositetens (o)lika uttryck : En komparativ sekundäranalys mellan icke-religiösa etniskt svenska och icke-religiösa andra generationens invandrare." Thesis, Uppsala universitet, Religionssociologi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-339203.
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The group known as “non-religious” have in recent time received attention in sociology of religion due to the need of presenting a more accurate and nuanced image of these individuals. In the following study, young adults who ascribe themselves as religious to a low degree are investigated through quantitative analysis on previously collected survey material from the project Religion som resurs? (2008). The study examines what reasons the respondents have stated for assigning themselves a religious affiliation, and to what degree they value the importance of religious tradition in their lives. Furthermore, the study includes a comparative analysis of two non-religious groups which were ethnic Swedes and Swedish born second-generation immigrants whose parents originate from outside of Scandinavia. The purpose of this comparison is to detect whether non-religiosity is expressed differently depending on ethnic background. Finally, the study also examines how the two groups differ in the degree of religious socialisation during their childhood years. Due to restrictions in method and material, this study can only show correlation or lack thereof in regard to the respondents’ answers, rather than explain what the causes behind the differences between the two non-religious groups are. The results were constructed through cross-tabulation of the two groups and six questions from the mentioned survey. In analysing the results, the theories used are socialisation theory as it is expressed by Berger & Luckman, but more so theories developed by Day (2011) from her qualitative study. The analysis uses Days categorisation of nominalist identities, belief orientations and the term which she calls performative belonging. The results of this essay show that the majority of both groups did not grow up exposed to religious socialisation, however a larger share of the second-generation immigrants than the ethnic Swedes stated that they did. Furthermore, almost twice as many second-generation immigrants than ethnic Swedes ascribe themselves a religious affiliation to a high degree. As for why the respondents ascribe themselves a religious affiliation, the reasons, and the degree of which the respondents agree to these reasons, differ slightly between the two groups. The biggest differences which can be seen is that the second-generation immigrants ascribe themselves a religion based on their relationships with family. Finally, regarding the respondents’ opinions on tradition, the results show that they have varied opinions on the question of how important traditions are, but that religious tradition largely does not affect their life-view.
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Benfer, Robert Alfred, Bernardino Ojeda, Neil A. Duncan, et al. "The Buena Vista Astronomical Religious Tradition." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113557.
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A maritime, rather than agricultural, foundation for civilization has been postulated for the central coast of Perú; the model has been subsequently modified in light of new evidence to include exchange with farming communities in middle valleys. A key question is what caused the sudden appearance of sites with monumental architecture before the introduction of ceramics on the central Andean coast? Recent reports call for further refinement of this hypothesis, and here we present new evidence —the finding of very ancient calendaric temples, ushnus that were observatories in the Chillón Valley. We argue that the stimulus for intensification of production of storable foods required for continued population expansion was the climate shock of the end of the Optimum Climaticum in the third millennium BC. These observatories marked dates of great practical importance for both agriculture and marine production. Astronomer priests came to manage the architecture and representational art in the Late Preceramic Chillón Valley. These powerful priests, with their own special dwellings at the site, acquired power that would have superseded the family/ayllu dimension. The complexity of the observatories at Buena Vista is without precedent in the Americas. The power guarded by those first astronomer priests may have been precariously held; an unpredicted flood could have destroyed their credibility. In any case, the ushnus at Buena Vista show that a wide variety of astronomical instruments were developed: a sighting device, the gaze of a personified figure, and the photon capturing device of a special light chamber, as well as entryway and stairwell alignments. This astronomical tradition is exhibited in a very complex stage of development by 2000 BC, at the site of Buena Vista.<br>Desde hace mucho tiempo, diversos investigadores han postulado un carácter marítimo, en vez de agrícola, para los orígenes de la civilización en la costa central del Perú. Este modelo ha sido subsecuentemente modificado a la luz del hallazgo de nuevas evidencias para incluir el intercambio con comunidades agrícolas establecidas en los valles medios. Una pregunta clave en relación con este tema concierne a la causa de la súbita aparición de sitios con arquitectura monumental antes de la introducción de la cerámica en la costa central andina. Los trabajos recientes reclaman mayores refinamientos para esta hipótesis, por lo que los autores presentan aquí nuevas pruebas: el hallazgo de templos calendáricos muy antiguos, un tipo de "ushnus" que sirvieron de observatorios en el valle del Chillón. Se postula aquí que el estímulo para la intensificación de la producción de alimentos factibles de almacenaje requeridos por una población en continua expansión fue la convulsión climática ocurrida a fines del Optimum Climaticum en el tercer milenio a.C. Estos observatorios marcaron fechas de gran importancia práctica tanto para la producción agrícola como marítima. De esta manera, los sacerdotes-astrónomos pasaron a administrar la arquitectura y el arte figurativo en el valle del Chillón del Periodo Precerámico Tardío. Estos poderosos individuos, que poseían viviendas especiales en el sitio, adquirieron un poder que pudo haber reemplazado la dimensión de la familia/ayllu. La complejidad de los observatorios en Buena Vista no tiene precedentes en las Américas, pero el poder ejercido por estos primeros sacerdotes-astrónomos pudo haber sido precariamente sostenido; en ese sentido, una inundación no prevista podría haber destruido su credibilidad. En todo caso, los ushnus de este complejo muestran que se desarrolló una amplia variedad de instrumentos astronómicos: un dispositivo de observación, la mirada fija de una escultura de barro con rasgos antropomorfos, un mecanismo de captura de fotones en una cámara especial, así como el alineamiento de entradas y escaleras. El despliegue de esta tradición astronómica se da en una etapa muy compleja de desarrollo hacia 2000 a.C. en el sitio de Buena Vista.
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Austin, Jill Hemming. "Performing the past| Two pageant traditions in Nauvoo, Illinois." Thesis, Indiana University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3715827.
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<p>Jill Hemming Austin
PERFORMING THE PAST: TWO PAGEANT TRADITIONS
IN NAUVOO, ILLINOIS
The founders of American historical pageantry were keenly interested in the social effect of pageant performance on audience and participants. Their vision for social transformation through performance endures into the present day with those who continue to promulgate the form. Examining two enduring pageant traditions in Nauvoo, Illinois affords a better understanding of how the formal features of outdoor historical pageant production and the social relations that underlie them are still potentially powerful for those who participate in their production and performance. This dissertation encourages serious study of pageants as a unique performance form particularly attuned to the tasks of building continuities and tradition, the reinforcement of group sentiment, and the propitiation of group myth.
Nauvoo, Illinois is a historically contested site boasting two historical pageants dedicated to the portrayal of the Nauvoo story: The Grape Festival Pageant and The Nauvoo Pageant. Christened ?Nauvoo? by Mormon [LDS] refugees in the mid-19th century, the thriving city?s overwhelming social discord drove the Mormons west, and the town was resettled and reclaimed by new seekers and settlers. The legendary quality of Nauvoo continued to grow in the Mormon imagination, eventually leading to a reclamation process including heritage development. Competing claims on local history has led to a heightened historical consciousness among townsfolk and ongoing public presentation from multiple perspectives. The two pageants are cultural displays that influence this ongoing social process. Both derive from distinct traditions--the local drama squarely planted in American historical pageantry and the Mormon-sponsored pageant deriving from LDS social and religious culture.
Historical pageants have some unique formal features that make them particularly interesting to folklorists. They depend heavily on sacred localities, tradition, legend, and large-group participation for their success. The story told gains power from familiarity and reinforcement of cherished group values. However, changing tastes and sensibilities have challenged the survival of pageants as a relevant cultural form into the present. Drawing on interviews, field observation, and historical research, the contemporary context of the town and its two performances is fleshed out in the voices of four individuals who have participated in the pageants.
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Haag, Christian. "Gnistan i Dabiq : - En studie om Islamiska Statens användning av islams religiösa traditioner för att legitimera, rättfärdiga och etablera Kalifatet." Thesis, Högskolan i Halmstad, Akademin för lärande, humaniora och samhälle, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-36278.
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This study is about the so called Islamic States’ use of Islamic religious traditions in their propaganda magazine Dabiq. The purpose of the study is to find out how ISIS use history as a blueprint to perceive and interpret current events and occurrences. The theories of sociologist Pierre Bourdieu, Capital, and sociopsychologist Hjalmar Sundén’s Role theory is used to analyze how the different religious traditions and stories are used by ISIS and what these represent in the Muslim’s religious frame of perception. The results of this study show that the religious traditions are being used in order to legitimize, justify and establish their so-called Caliphate according to the stories of old. The results also show that not only religious matters are used to emphasize their claim in the Middle East but profane examples as well.
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Foot, John. "Non-violence in the Indian religious tradition." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0012/MQ52548.pdf.
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Deboo, James. "The Anglican Wordsworth : broadening a religious tradition." Thesis, Lancaster University, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.420487.
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This thesis studies the relationship between William Wordsworth and the Anglican religious tradition, both in terms of the formative influence of Anglicanism over Wordsworth's life and work, and, reciprocally, in terms of the effects Wordsworth may have had on that tradition, during his lifetime and since. Widely-held assumptions of the poet's early secularism and radicalism versus late orthodoxy are examined and supported but problematised. Through a consideration of Anglican and other religious influences on the young poet, the dissemination of these influences later in Wordsworth's life as his commitment to the Anglican tradition grew, and the part played by the Wordsworth family in moulding the religious outlook of the poet and his work and its posthumous interpretation, the nature of Wordsworth's faith is interrogated. Through considerations of specifically, Wordsworth and the Reformation and Wordsworth's contributions to a later tradition of liberal theology, a contribution which sits counter-intuitively with the usual identification of Wordsworth as a conservative High Churchman, a profound contradiction inherent in Wordsworth's religious position will be isolated, and will be resolved by recourse to the application of contemporary, rather than Victorian, religious labels to Wordsworth's Anglicanism.
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Karmay, Samten Gyaltsen. "Origin and early development of the Tibetan religious traditions of the Great Perfection (Rdzogs Chen)." Thesis, SOAS, University of London, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368854.
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rDzogs chen, the "Great Perfection", is a philosophical and meditational system of Tibetan Buddhism. It is the counterpart of the Ch'an in Chinese Buddhism and Zen in Japan. Western writers on Tibetan Buddhism have viewed it as a survival of the Ch'an which was once known in Tibet in the eighth century A.D., but declined after the breakup of the Tibetan empire in the mid-ninth century A.D. This view is mainly derived from the attitude of the Tibetan Buddhist orthodox schools who regarded rDzogs chen as a resurrection of Ch'an the practice of which according to the Tibetan historical tradition was officially banned after the famous Sino-Indian Buddhist controversy around 790 A.D. in Tibet. The other interesting aspect of rDzogs chen is that it is a teaching adhered to by the Buddhist school, the rNying ma pa as well as by the Bonpo (followers of the Bon religion in Tibet). Although studies in Tibetan Buddhism have advanced much in recent years, the origin and historical development of rDzogs chen has remained totally unknown. The present Study therefore focuses mainly on the origin of its theories such as "Primordial Purity" which it sees as the basis for spiritual development, and its historical and literary development. The sources for this study are mainly ninth century documents from Central Asia and texts belonging to the tenth and eleventh centuries from Tibet itself. They shed new light on the origins of rDzogs chen and its philosophical conceptions.
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Studholme, Alma. "Being Fragmented and Being Whole: Explorations in Cognitive Sciences, Contemplative Religious Traditions, and Art Practice." Thesis, The University of Sydney, 2018. https://hdl.handle.net/2123/21306.
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Contemporary advances in cognitive sciences, and especially in cognitive neuroscience, caused a gradual but major shift of a paradigm within the humanities. From dualistic mind/body, subjective/objective, abstract/concrete, cognition/emotion approaches, the focus progressively moved toward embodied and enactive non-dualist perspective. The research chronicled by this thesis contributes to this current. It utilises both theory and praxis as methodological tools for instigating a dialogue between cognitive sciences and contemplative religious and art practices. Its primary concern is to re-examine these practices within the totality of the human condition in the context of cognitive sciences, offering a new perspective on some of the underlying processes that define us as human beings. Particular attention has been given to dynamic embodied processes inherent to the enactment of brain-body-environment meaning-structures and the formation of hexis. The experiential focus of the entire project completes its circle in the final, experimental part of the research that is illustrated by self-exegesis of the author’s own art practice, performed in part also as an “embodied enquiry” into contemplative religious traditions. This interaction between the theoretical and practical/performative research resulted in a particular contribution to knowledge: the new enactive methodological interpretative framework which was developed by drawing on the findings of cognitive sciences and is applicable to the studies in religion, as well as to the practice-based art research that preferences a self-reflective and a craft-based contemplative focus.
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Lai, Karyn 1964. "Morality and the care ethic : relationships in the classical Confucian and Pauline Christian traditions." Phd thesis, Faculty of Arts, 1996. http://hdl.handle.net/2123/8617.
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Zia, Ullah Muhammad. "Honour Killings In Pakistan: Under Theoretical, Legal and Religious Perspectives." Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-22840.
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This research sets out to examine the main excuses, often mentioned in connection to the so-called “honour killings” in Pakistan. In this way, the aim is to discuss the idea of “honour killings” by looking at trends and patterns in this kind of homicides in Pakistan. This study also explores what legal and judicial obstacles stand in the way of putting an end to the abuse of killing women in the name of honour.The first part is mainly theoretical and analytical. In this part a set of concepts is theorized as the notion of patriarchy, public/private division and cultural globalization. These theories test the empirical data of “honour killing” in the last decade and try to find their role in the society of Pakistan. This study also analyzes the “honour killing” cases in a different way by telling stories. Second part contributes to the research regarding Islam the official religion of Pakistan. This section mainly concerns the status of women in Islam and their rights of life and free will to choose their spouses. This study also tries to remove the misconception in the minds of the West regarding Islamic teachings towards women.This study proceeds mainly under the qualitative method with the supplementary help of quantitative method. At the end, the thesis bears some finding under the abductive technique. The results show that the tested theories have a significant role in upholding the ancient practice of “honour killings” in Pakistan, and Qur’aanic and Prophetic Islam has no link with the abuse of “honour killing” in general. It is ancient tribal phenomena that have entered in some cultural norms of the society.
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Schutte, Christoffel Hercules. "The relevance of the Benedictine, Franciscan, and Taizé monastic traditions for retreat within the Dutch Reformed tradition an epistemological reflection /." Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-01182007-160815.
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Turyatunga, Vanessa. "African Traditional Religions in Mainstream Religious Studies Discourse: The Case for Inclusion Through the Lens of Yoruba Divine Conceptualizations." Thesis, Université d'Ottawa / University of Ottawa, 2019. http://hdl.handle.net/10393/39917.
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The history of African Traditional Religions (ATRs), both inside and outside academia, is one dominated by exclusions. These exclusions were created by the colonial framing of ATRs as primitive, irrational and inferior to other religions. This colonial legacy is in danger of being preserved by the absence of ATRs from the academic study of religion, legal definitions of religion, and global and local conversations about religion. This thesis will explore the ways that a more considered and accurate examination of the understudied religious dimensions within ATRs can potentially dismantle this legacy. It will do so by demonstrating what this considered examination might look like, through an examination of Yoruba divine conceptualizations and the insights they bring to our understanding of three concepts in Religious Studies discourse: Worship, Gender, and Syncretism. This thesis will demonstrate how these concepts have the ability to challenge and contribute to a richer understanding of various concepts and debates in Religious Studies discourse. Finally, it will consider the implications beyond academia, with a focus on the self-understanding of ATR practitioners and African communities. It frames these implications under the lens of the colonial legacy of ‘monstrosity’, which relates to their perception as primitive and irrational, and concludes that a more considered examination of ATRs within the Religious Studies framework has the potential to dismantle this legacy.
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Seal, Jill. "Psalms, sonnets and spiritual songs : some traditions and innovations in English religious poetry, c. 1560-1611." Thesis, University of Nottingham, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.363689.
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Vanderhaeghen, Léopold. "Des autels de Noé et d'Abraham au temple hiramique: la quête maçonnique du héros civilisateur dans les traditions juive et chrétienne." Doctoral thesis, Universite Libre de Bruxelles, 2009. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210321.
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La franc-maçonnerie spéculative trouve l’origine de sa fondation, en 1717, en Angleterre,dans ce pays et ce siècle riches en créations de diverses associations ou clubs. Nombre d’entre eux, après des débuts encourageants, ont fini par péricliter, puis par disparaître. Alors que la maçonnerie a réussi à perdurer. <p>Pourquoi ce succès ?Quels ont été les fondements sur lesquels la franc-maçonnerie a édifié sa réussite ?<p>La thèse identifie, sans tenir compte d’un ordre de valeur, une série de bases structurelles :l'investissement symbolique dans le temple ainsi que dans la pierre, la valorisation du secret, l'importance donnée à un système sacrificiel permettant de passer d'un état de nature à un état de culture, la création d’un espace sacré, la mise en place d’une classe « sacerdotale », l’invention d’un héros civilisateur.<p>Notre hypothèse de départ a été que ces causes de réussite, c’est d’abord dans la Bible qu’il convenait de les rechercher. Néanmoins, il ne fallait pas davantage perdre de vue que cette création est aussi le fruit d’une époque,l’Angleterre s’inscrivant dans le continuum de la Renaissance, le temps des découvertes ou des redécouvertes, le temps aussi d’une acceptation de l’autre dans sa différence. Ce siècle étant évidemment enfant des siècles précédents, s’intéresser aux maçons et donc également au travail, à l’architecture, devait tout naturellement nous amener à ne pas négliger les associations opératives du Moyen Age ou du début des Temps Modernes.<p>Enfin, ce travail de recherche montre que la pierre d’angle de tout le système maçonnique semble bien être l’invention du mythe d’Hiram avec lequel la franc-maçonnerie peut définitivement rassembler en un tout cohérent des éléments qu’elle avait glanés, épars, dans les récits vétéro et néo-testamentaires.<br>Doctorat en Philosophie<br>info:eu-repo/semantics/nonPublished
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Craig, Timothy Charles. "Folk-religious belief and practice in central Mexico: Re-construction of tradition and the dynamics of folk-religious plasticity." Connect to online resource, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3303815.
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LaFerla, Nina. "Modernity and the mountain Daoism, its traditions, and the religious economy of the Reform Era, 1978-2008 /." View electronic thesis (PDF), 2009. http://dl.uncw.edu/etd/2009-1/laferlan/ninalaferla.pdf.
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Shih, Fang-Long. "Dead maidens in Taiwan : breaking down Chinese religious tradition." Thesis, SOAS, University of London, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.414494.
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Lohr, Mary Christine. "Finding a Lutheran theology of religions : ecclesial traditions and interfaith dialogue." Thesis, University of Exeter, 2009. http://hdl.handle.net/10036/86921.
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The question of who is participating in today’s debate around theologies of other religions is important. Religious difference and the many ways of dealing with it are issues in political, social and theological initiatives. The reality of religious plurality in daily life leaves some Christians wondering about the best way to relate to non-Christian neighbors. In light of this, a series of questions emerges about who is shaping conversations with people of other faiths and what priorities they reflect. A Lutheran voice is lacking in this debate. Despite this, there has been a wide response from other Christian traditions. In some cases denominations have raised questions of religious pluralism as a theological issue, while elsewhere individual theologians have contributed to the debate. The project that follows will examine such contributions from three ecclesial traditions (Roman Catholic, Evangelical and Protestant) and individual theologians in order to chart some common concerns in the theology of religions debate. In an effort to highlight a tradition-constituted approach to the other, connections will also be made between individuals’ positions and their ecclesial traditions. This thesis will also propose a distinctively Lutheran theology of religions first by using the works of Martin Luther to introduce the Lutheran history of engagement with non-Christians. Then, Lutheran statements and resources, partnerships and institutions will be examined to discover the ways in which the Evangelical Lutheran Church in America engages non-Christians. Finally, this project will propose crucial elements for a specifically Lutheran theology of religions. These elements will be put in conversation with individual Lutheran theologians who have made contributions to the debate. Ultimately a theology of kinship will emerge. Using distinctively Lutheran themes, this theology recognizes a connection between all people and calls Lutherans to live in kinship with the religious other.
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Mirvis, Jonathan. "Non-traditional Jewish religious study circles : a case study." Thesis, University of Surrey, 1994. http://epubs.surrey.ac.uk/844172/.
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This thesis is a study of the 'study circle' in the context of non-traditional adult Jewish religious education. The focus of the thesis is a case study of the Hadassah Israel Study Groups which are located in Jerusalem. The research questions query the types of interaction which take place in the study circle, the types of learning which take place, the social functions of the study circle and the implications of the findings for non-traditional religious adult Jewish education. Following an introductory chapter, a review of the literature relating to different definitions of the study circle which reflect a variety of educational philosophies is pursued. The review includes a the history of the study circle with emphasis on North America where the Hadassah study group originated. Thereafter in keeping with the traditional bias of the research, there is an analysis of Jewish texts and approaches which deal with the study circle in the context of traditional Jewish learning followed by an overview of the history of frameworks of Jewish learning which resemble the study circle. Given the open-ended nature of the research questions, qualitative research procedures have been used: observations and open-ended interviews. As well a background questionaire was submitted in order to determine the profile of the participants. On the basis of the observations three categories of interaction are identified and discussed. These are the text centered interaction mode, the social interaction mode and the self-help therapy group mode. Content analysis is used to determine the boundaries and sequences of each mode in the recorded sessions. On the basis of the interviews the types of learning in each mode of interaction are discussed as well as the social functions of the study circle. Finally the implications of the findings for adult Jewish education are discussed with recommended areas for future research.
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Wallis, Christopher Daren. "To Enter, to be entered, to merge| The Role of Religious Experience in the Traditions of Tantric Shaivism." Thesis, University of California, Berkeley, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3686043.
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<p> The present work comprises a detailed study of specific terms of discourse in the pre-twelfth century sources of esoteric "Tantric" Shaivism, both scriptural and exegetical, some of which are still unpublished and others of which are published only in the original Sanskrit. As a dissertation in South Asian Studies using the philological method, the primary purpose of the study is to ascertain the range of meanings of certain technical terms of great importance to the theology and practice of the Śaiva religion, namely <i> āveśa, samāveśa,</i> and <i>śaktipāta. </i> The work focuses on both the independent meaning and the intersection of these key terms, incorporating also the terms <i>dīk&dotbelow;sā </i> and <i>vedha</i> in the latter endeavor. The intersection of these terms constitutes a complex set of relationships, a nexus of ideas that lie at the very heart of the Śaiva tradition and which, due to the latter's widespread influence, came to be important in Tantric Buddhism and later forms of Hinduism as well. This thesis contends that <i>samāveśa </i>—meaning the fusion or commingling of one's self with the energy of one's deity and/or the consciousness of one's guru—is <i>the </i> key term that distinguishes Tantric Shaivism from mainstream (esp. Vaidika) Indian religion. This constitutes a reinterpretation and overcoding of the earlier meaning of <i>āveśa,</i> i.e. self-induced controlled possession by a deity. </p><p> <i>Samāveśa</i> is important to all forms of Shaivism, whether dualistic and ritualized (the Siddhanta) or nondual subitist charismatic forms (the Kaula). This thesis further contends that a philological study of <i>samāveśa</i> and related terms like <i> śaktipāta</i> demonstrates that <i>religious experience </i> (or evidence thereof) was considered central and indispensable to initiatory Shaivism throughout the medieval period. <i>Śaktipāta </i> was requisite to receive the basic level of initiation, and in the Kaula branch of the tradition, <i>samāveśa</i> denoted forms of religious experience that were necessary for aspirants to demonstrate in order to receive higher-level initiations. The former term is still commonly used in many Hindu communities today to designate a "spiritual awakening" or initiatory experience that is transmitted by a qualified guru. </p><p> Part One of this work is a comprehensive overview of the nature and structure of the Shaiva religion, providing important context to what follows. Part Two studies the key terms of <i>(sam)āveśa, śaktipāta, </i> etc. in a) early Sanskrit literature generally, b) Śaiva scriptures, and c) the abundant exegetical literature based on those scriptures. </p>
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Shange, Nombulelo Tholithemba. "Shembe religion's integration of African traditional religion and Christianity : a sociological case study." Thesis, Rhodes University, 2014. http://hdl.handle.net/10962/d1011819.
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The Shembe Church's integration of African Traditional Religion and Christianity has been met by many challenges. This merger has been rejected by both African traditionalists and Christians. The Shembe Church has been met by intolerance even though the movement in some ways creates multiculturalism between different people and cultures. This thesis documents the Shembe Church's ideas and practices; it discusses how the Shembe Church combines two ideologies that appear to be at odds with each other. In looking at Shembe ideas and practices, the thesis discusses African religion-inspired rituals like ukusina, ancestral honouring, animal sacrificing and virgin testing. The thesis also discusses the heavy Christian influence within the Shembe Church; this is done by looking at the Shembe Church's use of The Bible and Moses' Laws which play a crucial role in the Church. The challenges the Shembe Church faces are another main theme of the thesis. The thesis looks at cases of intolerance and human rights violations experienced by Shembe members. This is done in part by looking at the living conditions at eBuhleni, located at Inanda, KZN. The thesis also analyses individual Shembe member's experiences and discusses how some members of the Shembe church experience the acceptance of the Shembe religion in South African society. This thesis concludes by trying to make a distinction between intolerance and controversy. I try to highlight the idea that what many Shembe followers see as discrimination and intolerance towards them is sometimes a difference in opinion from other cultural groups. Sometimes these differences are not geared towards criticising other religious groups or perpetuating intolerance.
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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.<br>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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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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Hannam, Patricia M. "What should religious education aim to achieve? : an investigation into the purpose of religious education in the public sphere." Thesis, University of Stirling, 2016. http://hdl.handle.net/1893/24013.
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This thesis is concerned with the question of what religious education should aim to achieve in the public sphere, and from that comes an interest in what is it that the teacher of religious education should aim to do. My enquiry is located, theoretically as well as conceptually, in the sphere of education. It is an educational study into religious education and situated in what can be termed a ‘Continental construction’ of educational research. I identify that since the inception of religious education in public schools in England, persistent assumptions have been made about both religion and education. I show how this has led, in my view, to conceptualisations of religious education which have been, and continue to be, incomplete. The central chapters of my thesis consider first religion and then education. This allows me to introduce my theoretical base, which is especially but not exclusively drawn from the work of Simone Weil and Hannah Arendt. I develop an argument suggesting that by also understanding religion existentially as faith, rather than as only belief or practice, will open new ways of considering the role of religious education in the public sphere. This is alongside an argument I develop with Arendt for education being conceptualised as bringing the child to action rather than to reason. This thesis argues for a broader understanding of religion, and therefore what it means to live a religious life, in religious education than has previously been considered. I bring this broader way of understanding what it means to live a religious life together with my argument for conceptualising education as bringing the child to action. This enables me to make a new proposal for what religious education should aim to achieve in the public sphere.
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García, Rubén. "Puerto Nuevo and the Origins of the Stylistic-Religious Paracas Tradition." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113492.
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Puerto Nuevo was previously defined by García y Pinilla as a phase/style where there is an amalgam of Chavín and Cupisnique cultural elements with those of the south coast at the end of the Initial Period and the beginning of the Early Horizon. This paper presents new evidences and comparative stylistic analyses of contemporary societies that propose that it was during Puerto Nuevo times that the Paracas stylistic and religious tradition initiated, and therefore place it chronologically at the beginning of the Early Horizon.<br>Puerto Nuevo fue definido previamente por García y Pinilla como una fase/estilo donde se da la amalgama entre elementos culturales chavín y cupisnique con aquellos de la costa sur a fines del Periodo Inicial y comienzos del Horizonte Temprano. En este trabajo se presentan nuevas evidencias y análisis estilísticos comparativos de sociedades coetáneas que permiten proponer a Puerto Nuevo como la fase de inicio de la tradición Paracas y, por lo tanto, ubicarla cronológicamente a comienzos del Horizonte Temprano.
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Kenan, John Sarauta. "The worship of God in African traditional religion : a Nigerian perspective." Master's thesis, University of Cape Town, 1997. http://hdl.handle.net/11427/17492.
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Bibliography: pages 89-92.<br>To date numerous works in the African traditional religion have appeared In this devoted to the description of field many have been particular religion phenomena, while some have attempted to refute the beliefs and practices of the religion. But examining the effort of various investigators who have grappled with this task, one has the impression that they may have overlooked something. This something is bringing together the beliefs and practices of African traditional religion to form the worships in other world religions. It can be said the worship of God in Africa traditional religion is the very soul of African religion. This study attempts and examines what some scholars have written about African traditional religion, its beliefs and practices, and brought it together to form what may be called the worship of God in the religion. In constructing the purpose of this study, many writers have been used. Here the writer would like to mention some scholars by name, because much of their material have been constantly used. Such scholars as John S. Mbiti, Geoffrey Parrinder and Emmanuel, Bolaji Idowu. These writers recorded careful observation of African traditional religion, its beliefs and practices. This provides useful insights into the worship of God in the religion. In achieving the study, the problem of ancestor-worship has been discussed, although a final conclusion has not been reached, because it is an ongoing debate. The practices and believes have been discussed as the starting point of the worship in religion. The study observed particular practices which constitute the worship. These includes: sacrifice, offering, prayer and the religious leaders who performed the worship. To make what constitutes the worship complete, the spiritual aspect of it has also been discussed. At the end of the study, some suggestions and recommendations have been made so as to stimulate and motivate the African students undertaking the studies of African traditional religion. It is also a challenge to the students who are studying African theology.
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Garza, Aimee Villarreal. "The fabric of devotion: Votive vestments, hidden ministries, and the making of Hispano religious traditions in Santa Fe, New Mexico." Connect to online resource, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1442930.
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MacDonald, Kathleen Anne. "Sacred healing, health and death in the Tibetan Buddhist tradition." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32927.
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The Tibetan Buddhist approach to healing, health and death is rooted in the sacred. Its teachings and techniques create a road map guiding the practitioner through the process of purification called sacred healing. It encompasses foundational Buddhist teachings, sacred Buddhist medicine, and the esoteric healing pathways found in tantra and yoga, which together constitute a detailed and technical guide to healing. The mind is central to all aspects of Tibetan Buddhism. The ability to focus the mind through meditation during life enables the practitioner to prepare for death by experiencing the subtle aspects of the body and mind through the chakras. Both Tibetan spiritual teachers and doctors practise healing and help practitioners learn to focus their minds in preparation for death. The moment of death presents the greatest opportunity for attaining sacred health, but healing can also occur after death. The objective of this thesis is to present the Tibetan Buddhist understanding of sacred healing in relation to life, death, the bardos and suicide through its texts, teachings and techniques.
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Bezuidenhoudt, Jacobus. "The renewal of reformed worship through retrieving the tradition and ecumenical openness." Master's thesis, University of Cape Town, 2000. http://hdl.handle.net/11427/7797.
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Bibliography: leaves 116-123.<br>The twentieth century has marked a huge interest in the renewal of Christian worship. It was essentially sparked off by the Liturgical Movement early in the twentieth century. The second Vatican Council also devoted much time and effort to discussions on the renewal of worship. The changing times parallel to the often stereotypical and stagnant worship forms have generated an exodus of many young people out of many church denominations, but particularly in the Reformed tradition.
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Mobaraki, Mehrdad. "Islams spår i Karlstad : En intervjubaserad kartläggningsstudie av muslimska grupper i en medelstor svensk stad." Thesis, Karlstads universitet, Institutionen för samhälls- och kulturvetenskap (from 2013), 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-68857.
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Muslim groups in Karlstad are rarely visible online. There is also no previous research about them. Through an interview-based mapping study, I want to research what activities take place in Muslim mosques in Karlstad. The aim of the study is to document and analyze Muslim activities. This study is included in a research project at Karlstad University: Karlstad’s mosque - negotiations on Islam in Värmland. It aims to illuminate Islam’s development in Värmland from various aspects. Religious change and religion collision are theoretical starting points for the study. The results of this study show that three congregations are active in Karlstad: Islamiska Kulturföreningen [sunni], Bosniska Islamiska Kulturföreningen [sunni] and Mahdi Al Montazar [shia]. They established their congregations since 1990s. They are dependent on their main organizations and do not cooperate with other Muslim associations. Members of the congregation are very important for the organization’s existence. The result indicates that the religious activities of groups are not affected by data-based communication. Different branches work for their own community and have different views about Islam. In a Christian society, these Muslim congregations try to adapt to the rules of majority society in different ways. They find new ways to practise their religion. Minority groups want to preserve their own cultural and religious traditions through the mosque building or association board. It will be a way to be included and recognized by the majority.
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Mushishi, Clifford. "Aspect of Budya traditional religion which promote human rights." Doctoral thesis, University of Cape Town, 2010. http://hdl.handle.net/11427/11027.
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Includes bibliographical references (leaves 213-225).<br>The rights to life, liberty, security, shelter, food, integrity, respect, dignity and health care among others are focused in this study on the Budya traditional religion. Aspects that emerge as promoting human rights are examined within an African cultural perspective. Specific aspects examined include: mombe youmai (mother's cow), chiredzwa (child caring appreciation), zunde ra mambo (chief's storehouse as a food security programme), kusungira (taking an expecting mother to her parents to deliver the first baby), kugarwa nhaka (inheriting a deceased's wife), sara pa vana (traditional inheritance of a deceased man's family) and ubuntu (person-hood). The rituals of kupayira (naming of a child), kutsikisa mapota (stepping over protective porridges), makupo (distribution of the deceased's property), mhinza mumba (home bringing ceremony) are discussed.
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Foerster, Norbert Hans Christoph. "A Congregação Cristã no Brasil numa área de alta vulnerabilidade social no ABC paulista: aspectos de sua tradição e transmissão religiosa - a instituição e os sujeitos." Universidade Metodista de São Paulo, 2010. http://tede.metodista.br/jspui/handle/tede/543.
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Previous issue date: 2010-03-18<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>The present thesis is a study of the religious tradition and transmission of the Christian Congregation in Brazil in an area of deep social vulnerability. The study is carried out in the light of the institution and its members. Religious reproduction in the contemporary scene of modernity is difficult due to the diminishing capacity of religious institutions to regular the beliefs of its faithful. It is exactly this capacity of the Christian Congregation in Brazil that is analyzed in a situation of social vulnerability in the front region of São Bernardo do Campo and Diadema. The social dimensions of the Christian Congregation in Brazil are studied in the light of a statistical overview of Brazilian pentecostalism. The social reality of the location is carefully analyzed as well as the specific peripheric situation of the area under study. An ethnography of the worship of the Christian Congregation offers the data to analyze the cultic performers, the ritual process and the function of cultic worship that help to articulate religious identity. Finally, in the light of detailed interviews and field observation the thesis presents an ethnography of its members both men and women, in situations of differentiated vulnerability. The thesis studies both the internal and external social network the members create. The thesis takes a close look to see how doctrines and the practice of the Congregation as transmitted in ritual (ritual as a privileged source of institutional reproduction) succeed in forming the subjectivity of its faithful, understood as the complex set of perception, affect, thought, desire and fear.(AU)<br>Esta tese estuda a tradição e transmissão religiosa da Congregação Cristã no Brasil, numa área de maior vulnerabilidade social, a partir da instituição e dos sujeitos. A reprodução religiosa, na modernidade contemporânea, é dificultada pela capacidade diminuída das instituições religiosas de regular as crenças dos seus fiéis, e esta capacidade é analisada no caso da Congregação Cristã no Brasil, num bairro de alta vulnerabilidade social, na fronteira entre São Bernardo do Campo e Diadema. São estudadas as dimensões sociais da Congregação Cristã no Brasil, a partir de um olhar estatístico do campo pentecostal brasileiro. É analisada a realidade social local e elaborada a situação periférica específica do bairro estudado. Uma etnografia do culto da Congregação Cristã fornece os dados para análise dos atores no culto, do processo ritual, e da função do culto para a articulação da identidade religiosa. Finalmente é elaborada, a partir de entrevistas em profundidade e detida observação de campo, uma etnografia dos sujeitos membros da Congregação Cristã, homens e mulheres, em situações diferenciadas de vulnerabilidade. Analisa-se quais redes sociais, internas na Congregação Cristã no Brasil e externas, estes membros criam e até onde as doutrinas e práticas da Congregação, transmitidas no rito, dispositivo de reprodução institucional por excelência, conseguem formar a subjetividade dos seus fiéis, entendida como complexo conjunto de percepção, afeto, pensamento, desejo e medo.(AU)
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Schenkel, Klara Maria. "O Buddha e o extremo oriental das Américas: um estudo etnográfico das práticas budistas no estado da Paraíba." Universidade Federal da Paraíba, 2013. http://tede.biblioteca.ufpb.br:8080/handle/tede/4206.
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Previous issue date: 2013-07-30<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES<br>This paper is a research proposal of recent insertion of Buddhism
(eminently Eastern belief) in northeastern Brazil, specifically in the state of
Paraíba (region of predominant Christian tradition). At first, we discuss the
means that enable this insertion, as well as the people involved in the process
of diffusion of a exotic" religion in the historical and cultural context of Paraiba.
Secondly, the focus of this research is the process of translation (or "reframing")
of the Buddhist ideals made by the belief system of its original paraibanos
practitioners. Our hypothesis is that some of the Buddhist philosophical
assumptions can be "read" in the light of Franciscan Christianity. If the
discourses are essentially heterogeneous and polyphonic, then Buddhist
doctrine when expanded in to the world, inevitably suffered interventions,
additions and revisions. Therefore, our objective is to understand, beyond the
manners, the process through which, from certain historical conditions, various
discursive formations operate in the production of a "new" religious discourse in
our region.<br>Este trabalho é uma proposta de investigação da inserção recente do budismo (crença eminentemente oriental) no nordeste brasileiro, especificamente no estado da Paraíba (região de tradição cristã predominante). Num primeiro momento, abordamos quais são os meios que viabilizam esta inserção, bem como quais são os atores envolvidos nesse processo de difusão de uma religião exótica no contexto histórico e cultural paraibano. Num segundo momento, o foco dessa investigação é o processo de tradução (ou ressignificação ) do ideário budista efetuado pelo sistema de crenças original de seus praticantes paraibanos. Se os discursos são essencialmente heterogêneos e polifônicos, também a doutrina budista, ao expandir-se pelo mundo, inevitavelmente sofreu intervenções, acréscimos e revisões de matrizes discursivas outras . O objetivo último do trabalho é compreendermos, além dos meios, o processo através do qual, a partir de determinadas condições históricas, formações discursivas diversas operam na produção de um novo discurso religioso em nossa região.
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Pickering, Mark. "The insubstantial pageant : is there a civil religious tradition in New Zealand." Thesis, University of Canterbury. Religious Studies, 1985. http://hdl.handle.net/10092/8128.
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This thesis is concerned with the concept of 'civil religion' and whether it is applicable to some aspects of New Zealand society. The origin, development and criticism of the concept is discussed, drawing on such scholars as Robert Bellah and John F. Wilson in the United States, and on recent New Zealand commentators.
Using material such as Anzac Day and Waitangi Day commemorations, Governor-Generals' speeches, observance of Dominion Day and Empire Day, prayers in Parliament, the role of Norman Kirk, and other related phenomena, the thesis considers whether this 'evidence' substantiates the existence of a civil religion.
The difficulties that confront any attempted analysis of a civil religion are discussed, with some reflection on the usefulness and applicability of the concept in current New Zealand society. The conclusion is reached, that under the terms of the study area, the suggestion that a civil religion currently exists in New Zealand is not soundly based on the evidence available.
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Awano, Shuji. "Paradox and post-Christianity : Hardy's engagements with religious tradition and the Bible." Thesis, University of Sussex, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361295.
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Stewart, E. E. A. "The cognitive foundations of spirit possession in an Afro-Brazilian religious tradition." Thesis, Queen's University Belfast, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.419417.
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Broggi, Alicia. "J.M. Coetzee and the Christian tradition : navigating religious legacies in the novel." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:f53e2155-c9e7-4aad-aed8-d8087f92c5f4.
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This thesis examines how J.M. Coetzee's engagement with Christian thinkers and concepts has shaped his fiction. Through a series of close readings, I show how Coetzee, who does not identify as a Christian, reworks and reimagines concepts from key Christian interlocutors across his writings. Each close reading is informed by a consideration of what Coetzee had himself been reading during the writing process, based on evidence in interviews, essays, monographs, and archival materials. Attending to Coetzee's reading and writing, together, illuminates the distinctively self-conscious nature of his engagement with Christianity. Whereas current Coetzee criticism has given attention to specific Christian themes and lexical choices in his fiction, this thesis demonstrates that Coetzee's engagement with Christianity is more profound and pervasive than has been credited hitherto. In addition to the vast body of allusion to Scripture in his writings, Christian thinkers have in fact played a major role in his innovative approach to the novel, a genre predominantly forged in Christian contexts, and in his handling of narrative more generally. Through its explication of Coetzee's extensive dialogue with Christian thinking, and with the Bible, across the full span of his career, this thesis seeks to describe the nuanced and diverse ways in which Coetzee's writings have revised and reimagined this vast and complex religious legacy.
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Mushishi, Clifford. "The role of African traditional religion in the promotion of human rights." Master's thesis, University of Cape Town, 2002. http://hdl.handle.net/11427/7945.
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Bibliography: leaves 104-110.<br>This study examines the role of African traditional religion in the promotion of human rights in Africa generally and among the Shona people of Zimbabwe in particular.
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Beidas, Manal Yassin. "Can adherence to religious teachings, principles, values, and traditions affect HRM practices? : HRM practices in Saudi Arabia as a case study." Thesis, University of Leicester, 2009. http://hdl.handle.net/2381/9925.
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In its search for the sources of “ethics from within”, this thesis concurs with many researchers who believe that religions, or any belief systems, are the main sources of ethics, which found their way into the work place, and are still greatly affecting the cultures and economies of today’s world. The research aimed at discussing how religious principles, values and traditions have had, and will always have, a great impact on the ethics of the work place, provided that a certain level of adherence is observed. Culture, religion and economy are tied up in an inseparable matrix that has always been called upon whenever an answer to a problem is sought. The unique impact and influence that the belief of a Divine Omni-power exerts upon cultures and economies are unlike any other forces of change, leadership or otherwise. The research argues that its uniqueness lies in the fact that religious conviction is a power that stems from within people, and would need occasional stimulation rather than external supervision to produce a “self-monitoring” employee. The research is structured to zoom in from general idea towards a deeper analysis of a chosen case study. Chapter One discussed how culture and religion are interwoven notions that cannot be separated in any discussion of social characteristics, group behaviour, and national identity. Chapter Two investigated potential, relationships between economy and religion within the understanding that the sciences of economy and management cannot alone explain every aspect of human behaviour. Chapter Three attempted to answer whether ethics and morality rest on religion or not, and if so, how much influence do religions cast on the evolution of ethics and codes of proper conduct. Chapter Four took a closer look at professionalism - as a source of today’s ethics and work values - and its effect on the moral life of societies, aiming at exploring the role of ethical norms in the institutional life, and the way the structure and norms affect individuals and entire nations. Chapter Five shed more light on the necessity and importance of concepts like “Unsupervised Honesty”, “Quality from Within”, “Self- Discipline”, “Man as God’s Vicegerent”, and “Self-Appraisal” as driving forces behind “good” performance and as powerful regulators of human behaviour. Chapter Six discusses the methodology used in this study to attain quality data to support the research. Chapter Seven presents the results of the analysis of the quantitative and quantitative data gathered in the city of Jeddah, the international business centre of the Kingdom of Saudi Arabia, where major businesses established their headquarters, where the desired sample types existed, and where international HRM practices are observed. Chapter Eight presents the qualitative data selected from interviews with professional from the educational and business sectors. It also contains the opinions of specialised HR specialists. The aim of this chapter is to gather some point of views regarding the concept of Unsupervised Honesty, direct and indirect supervision, and religion as a regulator for human behaviour. The thesis concluded that Western HRM practices should be modified and adapted to the national context in which it operates, and that time-old religious tradition must be promoted and admitted to the work place in congruence with the newly adopted Western HRM practices. The concept of Unsupervised Honesty represents a general agreement among professionals. Most respondents confirmed that religion is a major source of ethics, while others supported the Unsupervised Honesty concept, but did not necessarily attribute it fully to religion, rather to morality and professional ethics. All managerial levels agreed that the self-monitoring employee is the ultimately sought personnel, regardless of their source of ethics and moral values.