Dissertations / Theses on the topic 'Religious aspects of Mass suicide'

Religion has a well-documented relationship with mental health benefits and has consistently demonstrated an impact on several specific mental health concerns, including suicide, generally finding various religious facets to be inversely associated with suicidal thoughts and behaviors. More specifically, religion has been found to be associated with suicide in a number of ways, including decreased acceptance of suicide, decreased likelihood of suicidal thoughts, decreased likelihood of suicidal attempts, fewer suicide attempts, lower relative risk of suicide, lower suicide rate, and increased reasons for living. Several studies have proposed potential mediators (e.g., social support, locus of control, and substance abuse) of the relationship between religion and mental health, usually in non-clinical samples. The current study sought to examine the association between religious attendance and suicidal ideation using archival data of a clinical sample collected from the University of North Texas Psychology Clinic. Results from this sample revealed no evidence of mediation, instead suggesting a direct effect of religious attendance on suicidal ideation. Two mediation models demonstrated the effects of external locus of control and social support on suicidal ideation. These models are discussed in terms of their directionality, considering the extant research on these associations. Findings of the current study have implications for welcoming the incorporation of salient religious topics throughout treatment in mental health settings, including discussion of religious attendance among those clients who have identified religion as a personal value.

This research was stimulated by pastoral concerns regarding the high rate of suicide in the South African Hindu community. On the one hand it was found that traumatized individuals contemplating suicide were woefully ill-equipped with helpful religious guidelines and on the other it is known that the primary and authoritative scriptures of Hinduism possess a wealth of information that can promote healing. This work uses the Taittiriya Upanishad (3.10.5) to address this challenge. The early Vedic writings are not systematized nor are they fully explicable except through commentaries. This research surveys the early Vedic and Upanisadic Writings in order to show the literary, social and philosophical conditions under which the texts were produced. The Taittiriya Upanisad is the culminating part of several strands of thought that emerged from the earlier Taittiriya School. In order to interpret the text of this Upanisad it was necessary to link its key concepts with other Upanisads of this period. Further interpretations emerged from later Upanisads. These texts were viewed in the light of several commentators - Shaukara (medieval period), and Vivekananda, Aurobindo and Radhakrishuan of the Neo-Vedanta movements. In the early Vedic period the soul is a metaphysical entity. Upon death it is judged and in accordance with its good or bad actions, heavenly rewards or the punishments of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period. In the later Vedic or Upanisadic period it is found that heaven and hell are temporary eschatological goals. The ultimate goal becomes Liberation which implies the cessation of duality and the realization of non-duality. Correspondingly the Taittiriya Upauisad defines the soul in a manner in which its components have the potential to achieve this later goal. Here the soul is a formulation of five sheaths: body, vital energy, mind, intellect and bliss with an immortal consciousness as its focus. Functioning under the effects of ignorance each sheath binds the soul to suffering and rebiiths either on earth or on other planes (heaven or hell). However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. Tills work explores these negative and positive capabilities of the sheaths and points out the path by which the soul's divine potential may be realized. The ultimate healing or liberation occurs when the 'focus-consciousness' of the soul is intuitively realized. This consciousness is one with the universal consciousness. This achievement produces the 'liberated soul' who experiences ecstasy at this knowledge of oneness. This research also points out that the Neo-Vedanta movements, unlike their medieval counterparts, have a life-affirming and positive social attitude that seeks to draw from ancient texts for the purposes of healing and social upliftment.

The death-and-dying debates, especially where they focus on euthanasia is now a global debated issue and this act (euthanasia) is now practiced in a lot of countries worldwide despite some countries have not legalized it. Some religious groups and individuals are in line with the arguments for euthanasia because it provides a way to relieve extreme pain, provides a way of relief when a person’s quality of life is low and it frees up medical funds to help other people while on the other hand, other religious groups and individual base their arguments against euthanasia because such act and practice devalues human life, and because there is a "slippery slope’ effect that has occurred where euthanasia has been first been legalized for only the terminally ill and later laws are changed to allow it for other people or to be done non-voluntarily. A current debated issue is whether effective palliative care laws are changed to allow it for other people or to b e done non-voluntarily. A current debated issue is whether effective palliative care can have an influence over people’s choices towards euthanasia.

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Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)
A proposta deste estudo é historiar e analisar as possibilidades de criação da primeira emissora de televisão de inspiração católica no Brasil, a Rede Vida de Televisão. Assim foram identificadas e analisadas as diretrizes comunicacionais católicas e o debate em torno da questão a partir de documentos oficiais da Igreja, de pensadores, leigos e eclesiásticos ligados a ela, entre 1989 a 1995. Procurou-se posicionar o debate católico ante os meios de comunicação social e, sobretudo, focar os olhares para o meio televisivo, identificando de que forma os pensadores e intelectuais católicos expressavam-se e debatiam sobre o tema Igreja e Mídia. A pesquisa mostra que, ao contrário do que é divulgado pela literatura especializada, a Rede Vida só foi possível ser formada pela ação de alguns poucos agentes que atuavam na interseção de dinâmicas próprias do âmbito político, do religioso e comunicacional, compreendidas durante o período de transição democrática brasileira. Buscou-se identificar os debates oriundos dos círculos católicos acerca da comunicação social, da ação política nacional e regional da chamada Nova República e da interface destas no universo de empresários da mídia regional e nacional. Por fim, remonta-se historicamente a programação inicial exibida pela Rede Vida, analisando-a em uma dupla chave: a programação religiosa e a generalista.
The purpose of this study is to chronicle and analyze the possibilities of creating the first television station in Brazil Catholic inspiration, “Rede Vida de Televisão”. So were identified and analyzed the guidelines and communication Catholic debate on the issue from official Church documents, thinkers, lay and clergy attached to it, from 1989 to 1995. It was tried to position the Catholic debate before the media and, above all, focus their eyes to the television medium, identifying how the Catholic thinkers and intellectuals expressed themselves and debating on the subject Church and Media. Research shows that, contrary to what is disclosed in the literature, “Rede Vida de Televisão” was only possible to be formed by the action of a few agents who worked at the intersection of their own dynamics of the political, religious and communication, understood during the Brazilian democratic transition. It was sought to identify the debates coming from Catholic circles about the media, the action of national and regional policy called the New Republic and the interface of these entrepreneurs in the population of the regional and national media. Finally, historically goes back to the original programming aired by Rede Vida, analyzing it in a double switch: the general and religious programming.

Orientador: Eliane Moura da Silva
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: A tese propõe uma história cultural da mídia evangélica infantil produzida no Brasil entre os anos 1950 e 2000. Defendemos a idéia de que o uso da mídia foi um fator importante para a constituição de uma cultura evangélica pós-moderna brasileira, voltada para o consumo individual e para questões práticas cotidianas. O tema da família e da infância tem fomentado uma intensa circulação de bens culturais evangélicos por meio da mídia, que permite a construção de uma religiosidade transdenominacional. Consolida-se uma cultura evangélica midiática que mescla mensagens tradicionais cristãs a formatos contemporâneos disponíveis em um supermercado cultural evangélico. Focalizamos os discursos e as estratégias de produtores de mídia evangélica, a fim de analisar as representações sobre a infância cristã. Além disso, analisamos a recepção desses produtos para identificar os seus usos e sentidos no cotidiano
Abstract: The thesis proposes a cultural history of the children's evangelical media produced in Brazil between the 1950s and 2000s. We defend the idea that the use of media was an important factor for the constitution of a post-modern Brazilian evangelical culture, directed towards the individual consumption and daily issues. The theme of the family and the infancy has fomented an intense circulation of evangelical cultural goods through the media, which allows the construction of a transdenominational religiosity. One consolidates a mediatic evangelical culture that mingles traditional Christian messages with contemporary formats available in an evangelical cultural supermarket. We focus on the discourses and the strategies of evangelical media producers in order to analyse the representations on Christian childhood. Besides, we analyse the reception of these products to identify their uses and meanings in the daily life
Doutorado
Historia Cultural
Doutor em História

Orientador: Áureo Busetto
Banca: Solange Ramos de Andrade
Banca: Ricardo Gião Bortolotti
Resumo: A proposta deste estudo é historiar e analisar as possibilidades de criação da primeira emissora de televisão de inspiração católica no Brasil, a Rede Vida de Televisão. Assim foram identificadas e analisadas as diretrizes comunicacionais católicas e o debate em torno da questão a partir de documentos oficiais da Igreja, de pensadores, leigos e eclesiásticos ligados a ela, entre 1989 a 1995. Procurou-se posicionar o debate católico ante os meios de comunicação social e, sobretudo, focar os olhares para o meio televisivo, identificando de que forma os pensadores e intelectuais católicos expressavam-se e debatiam sobre o tema Igreja e Mídia. A pesquisa mostra que, ao contrário do que é divulgado pela literatura especializada, a Rede Vida só foi possível ser formada pela ação de alguns poucos agentes que atuavam na interseção de dinâmicas próprias do âmbito político, do religioso e comunicacional, compreendidas durante o período de transição democrática brasileira. Buscou-se identificar os debates oriundos dos círculos católicos acerca da comunicação social, da ação política nacional e regional da chamada Nova República e da interface destas no universo de empresários da mídia regional e nacional. Por fim, remonta-se historicamente a programação inicial exibida pela Rede Vida, analisando-a em uma dupla chave: a programação religiosa e a generalista.
Abstract: The purpose of this study is to chronicle and analyze the possibilities of creating the first television station in Brazil Catholic inspiration, "Rede Vida de Televisão". So were identified and analyzed the guidelines and communication Catholic debate on the issue from official Church documents, thinkers, lay and clergy attached to it, from 1989 to 1995. It was tried to position the Catholic debate before the media and, above all, focus their eyes to the television medium, identifying how the Catholic thinkers and intellectuals expressed themselves and debating on the subject Church and Media. Research shows that, contrary to what is disclosed in the literature, "Rede Vida de Televisão" was only possible to be formed by the action of a few agents who worked at the intersection of their own dynamics of the political, religious and communication, understood during the Brazilian democratic transition. It was sought to identify the debates coming from Catholic circles about the media, the action of national and regional policy called the New Republic and the interface of these entrepreneurs in the population of the regional and national media. Finally, historically goes back to the original programming aired by Rede Vida, analyzing it in a double switch: the general and religious programming.
Mestre

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
Nosso estudo, QUE FIZERAM ELLAS? As Filhas de Maria e a Boa Imprensa no Recife, 1902-1922, teve por objetivo analisar a participação das jovens associadas da Pia União das Filhas de Maria, na imprensa católica, durante as duas primeiras décadas do século XX, no Recife. A atuação das Filhas de Maria interessa às Ciências da Religião, pelo fato de que suas associadas ao mesmo tempo em que defendiam e propagavam estruturas conservadoras de origem religiosa, como a moral, os bons costumes e a vida no lar, também se destacaram por exercerem atividades leigas e modernas, como uma forte participação na imprensa católica. Nesta análise estabelecemos a relação entre o particular (a associação) e o geral (a sociedade). Assim, analisamos documentos específicos da Pia União das Filhas de Maria, bem como documentos referentes a sociedade como um todo. Como referencial teórico, adotamos o conceito de habitus, proposto por Pierre Bourdieu; e a ideia de disciplina, sugerida por Michel Foucault. Isso nos permitiu uma melhor compreensão das estruturas da Pia União, e da atuação de suas sócias na imprensa. Ao final deste trabalho, chegamos a conclusão de que a presença das Filhas de Maria no campo da imprensa foi uma conquista destas jovens devido aos exemplos de vida e devoção das mesmas, bem como de seus esforços na propagação da boa imprensa neste período
Our study, WHAT ARE THEY DOING? The Daughters of Mary and the Good Press in Recife, 1902-1922, analyzes the participation of the young members of the Pious Union of the Daughters of Mary, in the catholic press during the two first decades of the Twenty- First Century in Recife. The activity of the Daughters of Mary interests the Sciences of Religion because while defending and propagating conservative religious structures as well as good customs and family life, they were also engaged in modern activities in the participation in the catholic press. In this analysis we establish the relation between the part (an association) and the whole (society). Using the idea of habitus of Pierre Bourdieu and the concept of discipline from Michel Foucault, we analyze specific documents of the Pious Union of the Daughters of May as well as those referring to society at large. This gives us a better comprehension of the structures of the Pious Union and the activity of their members in the press. In conclusion, we show that the presence of the Daughters of Mary in the press was a victory for them due to examples of their life and devotion as well as their efforts in the propagation the good press in this period

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The intention of this paper was to analyze how the ethos, pathos and logos were used in the religious discourse of Minister Sarah Sheeva, whose intention was to seek new members to her community and to keep those who are already part of it. With this objective in mind, our corpus is composed by 6 Sentimental Counseling published by the Minister on Youtube. After the corpus transcription this paper describes the discursive organization and interprets the data based on the theoretical framework related to the study of argumentation based on the tripod logos, ethos and pathos, and in studies of genres. In this analysis, Amossy (2011), Charaudeau (2007, 2010, 2011), Perelman (1996), Maingueneau (2011) were used, among other authors. Through logos analysis we noticed that Sarah Sheeva uses many logical arguments in her discourse construction. Regarding the dimension of ethos in Counseling, it was found that the main ethos related to the image of Sarah Sheeva were of virtue, solidarity and credibility and that ethos related to the image of the Minister are built not only on her speech , but also on her way of dressing and behaving. Concerning the analysis of pathos, Sarah Sheeva‟s argumentation is built not only from logic, but also on the emotional, as she tries to articulate emotion and reason with the primary purpose of counseling, which would be maintaining people that already follow her and capture the faithful ones who have not yet shared her precepts. Finally, by analyzing the imaginary socio-discursive on women, we find that in Sarah Sheeva‟s speech there is a traditional point of view that condemns female liberty, which women have conquered over the years.
Pretendeu-se, através deste trabalho, analisar como o ethos, o pathos e o logos foram utilizados no discurso religioso da pastora Sarah Sheeva, tendo em vista sua intenção de buscar a adesão de novos fiéis e de manter os que já fazem parte da comunidade religiosa. Com esse objetivo, nosso corpus se constitui de 6 Aconselhamentos Sentimentais publicados pela pastora no Youtube. Na sequência, optamos por, após a transcrição, descrever a organização discursiva e interpretar os dados com base no arcabouço teórico referente aos estudos da argumentação, baseados no tripé logos, ethos e pathos; e também nos estudos sobre gêneros. Utilizamos, na análise, Amossy (2011), Charaudeau (2007, 2010, 2011), Perelman (1996), Maingueneau (2011), entre outros autores. Através da análise do logos, percebemos que Sarah Sheeva utiliza diversos argumentos lógicos na construção do seu discurso. No que se refere à dimensão do ethos nos Aconselhamentos, constatamos que os principais ethos relacionados à imagem de Sarah Sheeva foram o de virtude, solidariedade e credibilidade e que os ethos relacionados à imagem da pastora são construídos não só pelo seu discurso, mas também pela sua forma de se vestir e de se comportar. Concernente à análise do pathos, temos que a argumentação de Sarah Sheeva é construída não só a partir de uma lógica, mas também pautada no emocional, e que ela intenta articular a razão e a emoção com a principal finalidade dos aconselhamentos, que seria manter os sujeitos que já a seguem e captar os fiéis que ainda não compartilham dos seus preceitos. Por fim, através da análise dos imaginários sociodiscursivos sobre a mulher, constatamos que há no discurso de Sarah Sheeva a reprodução de um ponto de vista tradicional que condena a liberdade feminina, duramente conquistada ao longo dos anos.

Thesis (DTh) -- Stellenbosch University, 2007.
ENGLISH ABSTRACT: This study is an endeavour on the cutting edge of the field of practical theology. It engages in a pastoral assessment of contemporary men and masculinities in their manifold representations and embodiments. An in-depth assessment of current schemata of interpretation (on the issue of masculinity), is done within different cultural contexts, aiming to hermeneutically put this into dialogue with a pastoral-anthropological view on masculinity. This dialogue is initiated in order to gain deeper insight into diverse masculinities and the challenges they face in their search for meaning, intimacy and vitality. The point of the dialogue here is rather to describe than to prescribe. The dissertation analyses ‘masculinities as experienced and enacted’ in life and ‘masculinities as represented’ in the mass media as well as in other forms of pop culture, through a multidisciplinary perspective. It is further aimed at the contextual, theological deconstruction of these cultural representations and the establishment and furthering of meaningful connections between male identity, human dignity and Christian spirituality. The focus in contemporary (sociological and psychological) research on masculinity is on enactment of masculinities or ‘doing’ masculinities rather than ‘being’ masculine. The dominant cultural images of masculinity within a globalising life-order suggest and promote materialistic values such as efficiency, performance, mechanisation and functionality. These images are assessed and the interplay between it (the cultural images) and conceptualisations of God (God-images) are explored. This study asserts that men’s identity, self-understanding and spirituality is shaped in many ways by these images, but that the image of the crucified and risen Christ can indeed serve as a meaningful and normative-critical counter-image to the macho-images portrayed by most postmodern masculinities (which many men presently experience as confusing). This counter-image of Christ can transcend the abuse of power, the focus on performance and the commodification of male embodiment, in men’s lives, as they engage in a spirituality of vulnerable courage. A pastoral-anthropological perspective is employed in order to shift the emphasis on male identity in terms of gender and sexuality, towards a spiritual understanding of male identity in terms of human dignity and human destiny (i.e. the quest for meaning). The important question of the relationship between power, masculinity and male embodiment is addressed. Essentialist ideas about masculinity are deconstructed, and a re-interpretation thereof is introduced within a view of reality that affirms and embraces an earth-centred and embodied spirituality. Masculinity and male identity is in that sense “saved” from a commercial reduction by means of an eschatological and pneumatological perspective. This theological re-interpretation of masculinity presents a critical factor on the cultural notion that manhood is something that must be validated by means of performance (especially on the terrain of sexuality). Masculinity, viewed from an eschatological perspective, is thus more than virility that has to be manifested by doing functions. The culturally-determined understanding of masculinity - in terms of brutal power and control – is in this sense ‘emasculated’ in this study. In the light of Christ’s resurrection, there is new hope for the re-interpretation of masculinity. The postmodern man’s resurrection is therefore not guaranteed by the “Viagra-magic blue pill”, but in actual fact by the resurrection of Christ who daily unleashes and affirms new meaningful dimensions of hope in the globalised life-matrix. The power of masculinity thus lies in embodying vulnerability and mutual relationality, contesting unilateral and hierarchical relations. Within this context manhood is not equal to the size of achievement or success, nor performances or powerful penetration, but it rather denotes the capacity for lovingly hospitable relationships and the measure of the soul’s depth of character, i.e. its capacity to embody and affirm the courage to be.
AFRIKAANSE OPSOMMING: Hierdie studie is ‘n navorsingsreis op die snykant van die veld van praktiese teologie. Dit neem deel aan ’n pastorale ondersoek van hedendaagse mans en manlikhede in die verskeie opsigte waarop hul verteenwoordig en beliggaam word. ’n In-diepte assessering van huidige interpretasie-skemas - oor die onderwerp van manlikheid - word gedoen binne verskillende kulturele kontekste, met die doel om dit hermeneuties in dialoog te bring met ’n pastoraal-antropologiese perspektief op manlikheid. Hierdie dialoog word geïnisieër ten einde dieper insig te verkry in diverse manlikhede en die uitdagings wat hulle die hoof moet bied in hul soeke na sin, intimiteit en vitaliteit. Die punt van hierdie dialoog is eerder om te beskryf as om voor te skryf. Die dissertasie analiseer – deur ’n multi-dissiplinêre invalshoek - ‘manlikhede soos dit ervaar en uitgeleef word’ in die lewe asook ‘manlikhede soos dit verteenwoordig word’ in die massa media sowel as in ander vorme van populêre kultuur. Dit is verder gemik op die kontekstuele, teologiese dekonstruksie van hierdie kulturele verteenwoordigings, asook die tot stand bring en bevordering van betekenisvolle verbande tussen manlike identiteit, menswaardigheid en Christelike spiritualiteit. Die fokus in hedendaagse (sosiologiese en sielkundige) navorsing oor manlikheid val op die uitleef van manlikhede oftewel die ‘doen’ van manlikhede, eerder as om manlik te ‘wees’. Die dominante kulturele beelde van manlikheid binne ’n geglobaliseerde lewensbestel suggereer en bevorder materialistiese waardes soos effektiwiteit, prestasie, meganisasie en funksionaliteit. Hierdie beelde word ge-evalueer en die interaksie tussen dit (die kulturele beelde) en moontlike konseptualiserings van God (Godsbeelde) word verken. Hierdie studie voer aan dat mans se identiteit, selfverstaan en spiritualiteit op velerlei maniere gevorm word deur hierdie beelde, maar dat die beeld van die gekruisigde en opgestane Christus inderdaad kan dien as ’n betekenisvolle en normatief-kritiese kontra-beeld tot die “macho”-beelde wat deur meeste postmoderne manlikhede versinnebeeld word (maar wat baie mans huidiglik as verwarrend ervaar). Hierdie kontra-beeld van Christus kan die misbruik van mag, asook die fokus op prestasie en die kommodifisering van manlike beliggaming oorstyg in mans se lewens – deurdat hulle deelneem aan ’n spiritualiteit van weerlose moed. ‘n Pastoraal-antropologiese perspektief word dus hier benut ten einde die klem op manlike identiteit in terme van gender en seksualiteit te verskuif, in die rigting van ‘n spirituele verstaan van manlike identiteit in terme van menswaardigheid en menslike bestemming (d.i. die soeke na sin). Die belangrike vraagstuk van die verhouding tussen mag, manlikheid en manlike beliggaming word aangeraak. Essentialistiese idees oor manlikheid word gedekonstrueer, en ’n herinterpretasie daarvan word voorgestel binne ’n werklikheidsverstaan wat ’n aards-gesentreerde en beliggaamde spiritualiteit bevestig en waardeer. Manlikheid en manlike identiteit word in hierdie opsig “gered” van ’n kommersiële verskraling deur middel van ’n eskatologiese en pneumatologiese perspektief. Hierdie teologiese herinterpretasie van manlikheid bied ’n kritiese faktor op die kulturele opvatting dat manwees iets is wat gevalideer moet word deur middel van prestasie (veral op die gebied van seksualiteit). Manwees, gesien vanuit ‘n eskatologiese perspektief, is dus meer as viriliteit wat gemanifesteer moet word deur doen-funksies. Die kultureel-bepaalde verstaan van manlikheid – in terme van brutale mag en beheer - word in hierdie opsig ‘ontman’ binne hierdie navorsingstuk. In die lig van Christus se opstanding is daar nuwe hoop vir die herinterpretasie van manlikheid. Die postmoderne man se opstanding word daarom nie gewaarborg deur die “Viagra tower blou pil” nie, maar eintlik deur die opstanding van Christus, wat daagliks nuwe sinvolle dimensies van hoop in die geglobaliseerde lewensmatriks vrystel en bevestig. Die krag van manlikheid lê dus in die beliggaming van weerloosheid en wederkerige relasionaliteit, tesame met die weerstand bied teen unilaterale en hiërargiese verhoudings. Binne hierdie konteks is manwees nie gelyk aan die grootte van doelwitte wat bereik is of sukses, prestasie of kragtige penetrasie nie. Nee, manwees omvat eerder die kapasiteit vir liefdevolle, gasvrye verhoudings asook die afmeting van die siel se diepte van karakter, d.i. die kapasiteit daarvan om die ‘moed om te wees’ te beliggaam.

Nos últimos tempos, o movimento neopentecostal vem ganhando terreno no campo religioso brasileiro. O seu avanço se deve, entre outros motivos, pelo afrouxamento de condutas ascetas e o rigor sectário que, até então, estiveram presentes nas comunidades que seguem o cristianismo no país. A Igreja Mundial do Poder de Deus surgiu no final do século passado e vem abarcando para suas hostes um número crescente de fiéis. O uso sistemático da televisão na propagação da sua mensagem, ancorada na cura e resolução dos problemas deste mundo, responde, em parte, pelo sucesso dessa agremiação. O que o seu aparecimento acrescenta ao neopentecostalismo nacional, a influência da persuasão e a eficácia da mídia eletrônica na adesão dos fiéis são reflexões norteantes desta dissertação.
In the past few years, the neopentecostal movement has gain space on the brasilian religious field. The progress is based, among any others reasons, in the soft way to accept certain conducts and the sectary strictness that prevail in the others religious communities that follows the christianism in the country. The Igreja Mundial do Poder de Deus was created in the end of the last century and since then has been embracing in its temples a crescent number of followers. The systemic use of television in the propagation of its creed encored in the cure and solving problems of the world, responds, in part, for the success of this agremiation. What its appearance adds to the national neopentecostalismo,the influence of persuasion and efficiency of electronic media in the adhesion of followers are the reflexes that guided this dissertation.

Afrikaans: In hierdie navorsingstuk en proefskrif word die probleem van adolessente selfmoord en selfmoordgedrag binne ‘n sosiaal-konstruksionistiese paradigma met die klem op ‘n pastoraal narratiewe terapeutiese benadering ondersoek. Met hierdie doelstelling voor oë word die verhale van adolessente met selfmoordgedrag aangehoor en in gesprek gebring met literêre verhale oor adolessente, selfmoord en selfmoordgedrag. Hierdie studie soek terselfdertyd na 'n gepaste terapeutiese werkswyse deur middel waarvan daar met hierdie tieners in interaktiewe verhoudings getree kan word. In die terapeutiese proses wat uit hierdie wedersydse samewerking ontwikkel, kan daar aan hulle betekenisvolle berading verleen word. In die sensitiewe interaksie tussen die vertel van en luister na noodverhale word dit progressief duidelik dat adolessente selfmoord en selfmoordgedrag spruit uit ‘n integrasie van oorkoepelende komplekse omstandighede en verhale wat in negatiewe wisselwerking ten opsigte van mekaar staan. Die noodwendige gevolg hiervan is ‘n gevoel van sinloosheid en gevangenheid in die lewe wat uitloop op selfmoord en selfmoordgedrag. • Die algemene tendens is om adolessente te tipeer as "blote tieners". Hierdie kategorisering het tot gevolg dat alle adolessente as gesamentlike groep hanteer word. Met in agneming van die verskillende adolessente se verhale, blyk dit duidelik dat die individu in sy uniekheid en eksentrisiteit totaal binne hierdie tiperingsraamwerk verdwyn. Die narratiewe benadering tot en beskouing van adolessente selfmoord en selfmoordgedrag skep ‘n onbevooroordeelde platvorm waarop elke unieke lewensverhaal van die individu aangehoor kan word. • Normaalweg vra ouers vrae oor die rede of motief waardeur die adolessent tot ‘n selfmoordpoging gedryf is. Hulle aanvaar summier dat slegs een gebeurtenis die oorsaak of probleem kan vaspen. Hierdie studie toon aan dat dit ‘n kumulatiewe opeenhoping van oorsake is wat uiteindelik tot so ‘n desperate poging of daad aanleiding gee. Die narratiewe benadering skep die ruimte vir die aanhoor van die individueel unieke verhaal binne die vervlegte verhale. • Die invloed van die groter samelewingsdiskoers ("grand narrative") is ook ‘n aspek wat in die studie uitgelig word as ‘n besonders bydraende faktor tot adolessente selfmoord en selfmoordgedrag. Die pastoraal narratiewe beskouing van adolessente selfmoord en selfmoordgedrag het nie al die antwoorde nie, maar stel ten slotte die vraag na die begrip selfmoord aan die orde. Is dit "self” en is dit "moord"? English: In this research study and thesis the problem of adolescent suicide and suicidal behavior is examined within a social - constructionist paradigm with the emphasis on a pastoral narrative therapeutic approach. With this purpose in mind, the stories of adolescents with suicidal behavior are listened to and brought into conversation with literary tales of adolescents' suicide and suicidal behavior. At the same time the study seeks for an appropriate therapeutic approach by means of which interactive relationships can be established with these teenagers. In the therapeutic process that results from this mutual collaboration, meaningful counseling can be provided. During the sensitive interaction between the telling of and listening to stories of distress, it progressively becomes clear that adolescent suicide and suicidal behavior is a result of the integration of complex circumstances and stories that have a negative reciprocal impact on each other. • The general tendency is to label adolescents as "mere teenagers". This categorisation results in all adolescents being treated as a collective group. In consideration of the different adolescents' stories, it becomes clear that the individual uniqueness and eccentricity totally disappears within this typifying framework. The narrative approach to and contemplation of adolescent suicide and suicide behavior creates an unprejudiced platform from which each unique life-story can be listened to. • Generally parents ask questions about the reason or motive that drove an adolescent to suicide. They summarily assume that only one incident can identify the cause or problem. This study shows that it is a cumulative conglomeration of causes that eventually leads to such a desperate attempt or action. The narrative approach provides a wide scope for listening to each unique story within the interwoven stories. • The influence of the greater social discourse (grand narrative) is also an aspect that is highlighted in the study as a particular contributive factor to adolescent suicide and suicidal behavior. The pastoral narrative approach to adolescent suicide and suicidal behavior does not have all the answers, but concludes with the question: Is it "self' (sui) and is it "murder" (cidium)?
Thesis (PhD (Practical Theology: Pastoral Family Therapy))--University of Pretoria, 2006.
Practical Theology
unrestricted

Advances in technology and medicine have greatly impacted on religious thought and have contributed to a large extent in bringing to the fore questions regarding euthanasia, suicide and abortion. This has raised a plethora of questions regarding actions and consequent ethical choices. What impact this has had on the Durban Hindu regarding the interpretation and re-interpretation of scripture to accommodate euthanasia, suicide and abortion is examined in the background of karma and dharma. A cross-section of Durban Hindus consisting of lawyers, doctors, academics, schoolteachers, Hindu scholars, priests and housewives were interviewed. Their views on karma and dharma, to what extent these concepts underlie their thinking with respect to euthanasia, suicide and abortion and what influence classical views based on Hindu scripture as well as Western thinking have had on the contemporary Hindus of the Durban area, are examined. Consequently, karma and dharma are viewed from a hermeneutical perspective and examined in the light of the phenomenological approach. The key hermeneutical concepts of karma and dharma have been modified and re-interpreted to accommodate changing circumstances. The views expressed range from the extremely liberal to the ultra conservative. Although the subjects were not all familiar with Hindu scripture, the views expressed were similar to scripture. Many Hindus therefore are reasoning on traditional lines, although the basis of their reasoning has shifted from scripture. Ethics and morality are not the only underlying principles affecting the euthanasia, suicide and abortion debate: financial and social considerations are also important. Although euthanasia and abortion are strongly condemned by the conservative Hindu they are accepted on medical, social and utilitarian grounds.
Religious Studies and Arabic
D. Litt. et Phil. (Religious Studies)

The internet has brought about a revolution in human communication, unparalleled, because of its ability to communicate instantaneously across the globe. It has transformed our culture and made, what seemed impossible, now achievable with the click of a mouse, from an office in a city or in the comfort of your lounge. The computer networks we use are far more than a means of communication. They are agents of social change. I try to analyse what impact the electronic media have on human worldview and behaviour. I highlight some of the challenges that electronic media pose: we are not sure how these media (and technologies) will continue to shape our lives as they develop at a rapid pace. Jesus of Nazareth spent his incarnate life proclaiming the reign of God and, in doing so, invited humanity into a relationship with God. He commissioned his disciples and, the whole Church in all time, to continue his proclamation of Good News. In obedience to his command the Church has, throughout history, used the communication technologies at her disposal to carry out this command. The internet makes another technology available to the Church. In this thesis I attempt to better understand the impact of communication technologies, specifically the internet, on the Church. I look at the relationship between the Church and mass media. I analyse how the Catholic Church has responded to the advent of the internet and, how the internet has been used for the task of evangelisation. I investigate some of the key documents of the Church on the means of Social Communication, focusing especially on those of the Second Vatican Council, in order to understand how the Church understands and perceives the media. Using the spirituality of St. Ignatius Loyola I offer an Ignatian Communications Model to help the Church use the internet more effectively for evangelisation. St. Ignatius lived in a time when another communication revolution took place: the advent of the Gutenberg printing press. I show how, using his spirituality, the Church can better use the internet for the task of evangelisation.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.

For many people music is an important aspect of their daily life. Music preference is a complex subject tied to social identity, personality, leisure activities, religion, family and friends, and so forth. Music is also a form of expression, which is communicated to the public over various mediums and formats. The themes depicted in music media (music in the form of television, radio, and internet sources, both auditory and visually presented) are vast owing to the array of different artists and their individual worldviews that they put on offer for the public. The lyrical content and/or imagery put forward by musicians depicts an array of different themes, which are contextualised by individuals in their personal conception of their favourite music. The meaning that listeners/viewers attach to their music is equally related to their own background and life experience, including their belief system (religion). There has been a controversial increase in the sexualisation and explicitness of music media; however, there is a gap in the intersection between music, sex, and religiosity as a field of study. Understanding the influence of music media requires an understanding of the people who are experiencing this content. Taking a cybernetic approach and the position of the listener who determines the meaning of an utterance, as put forward by cyberneticist Heinz von Foerster, this study is a reflexive contextual enquiry into how people are experiencing and interpreting their music media and whether this media challenges their view on religion (if they consider themselves aligned to a religion). To address this broad research question, a two-part study was conducted. The first part consisted of a quantitative study of 459 students from the University of Johannesburg to obtain a snapshot of a young adult demographic in terms of their music media, sexuality, and religiosity choices. Thereafter, using the results from this first part of the study, a qualitative interview-based study was conducted. Together the quantitative and qualitative studies provide a basis for answering the main research question. The results show that the young adults in the study are thinking beings, not just manipulated by mainstream music media; rather, they decide what is right for them often motivated by their views on religion. Methodologies used in religious studies have been subject to criticism. One specific aspect is the lack of acknowledgment of epistemology within research designs. In addressing this critique, a second- order cybernetic study was conducted. By introducing a cybernetic approach to qualitative religious study, a new approach is thus also presented which is called A Reflexive Recursive Learning Approach to Religious Studies.
Religious Studies and Arabic
D. Litt. et Phil. (Religious Studies)

This study intends to discover distinctions between two minority groups, Mormons and Orthodox Jews, compared to a mainstream Protestant group, the Methodists, in terms of newspaper behavior. It intends to probe for differences in newspaper readership frequency and uses (Berelson, 1949) between religious minority group members and majority group members. It originated with the belief that religion (type) and degree of ingroup identification in the minority communities (stronger) would lead to greater newspaper avoidance and limit newspaper use primarily for information/public affairs, rather than Berelson's (1949) other categorizations of socialization, respite, entertainment. Indeed, minority-majority distinctions did not hold. Important differences emerged between religious and more secular individuals in all communities. It was the degree of religiosity that most deeply impacted newspaper use, not denominational ties. The more individuals scored highly on a "religion-as-spiritual-quest" factor, the less they read newspapers, particularly the business newspaper. For "spiritual questors" of all denominations, the house of worship, with its myriad activities, served as a leisure-time base and, for them, recreational use of the newspaper was minimal.
Communication Science
D. Litt. et Phil. (Communication)

Text in English
In a diachronic and multi-sited study that extended from 2004 through 2012/2013 I deconstructed the sociocultural dynamics of relocating farm graves from the farm Zevenfontein in northern peri-urban Johannesburg. The graves at the focus of the study were some seventy-six graves removed from a northern portion of the farm in 2004 for a huge development project that commenced construction in 2010, and other graves removed in the 1980s from portions of the farm developed for residential estates in the 1990s. The study explored the people who dwelt on the farm and created the graveyards, the religious processes entailed in relocating the mortal remains of ancestors, the mortuary processes of exhuming and reburying ancestors, the disputations between and negotiating processes of landowners and grave owners, and the demands and demonstrations by farm workers and dwellers seeking redress for past human and cultural rights infringements. Although the topic of farm graves is well-referenced in land claims and sense of place discourses and is not in itself a new topic, this study provides original and in-depth information and insight on the broader picture of ancestral graves and their relocation, including the structuring of a community and its leaders and followers, it suggests answers to the question as to whether ancestral graves/graveyards can successfully and functionally be relocated. Not only are religious aspects examined in the study, but also the sociopolitical and economic dimensions of relocating graves are fully scrutinised in the context of farm workers and dwellers’ political awareness of and astuteness to the social and economic potential of farm graves and their relocation.
Anthropology and Archaeology
M.A. (Anthropology)