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Dissertations / Theses on the topic 'Religious aspects of Violence'
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Faber, Alyda. "Wounds : theories of violence in theological discourse." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36922.
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My dissertation presents a survey of theories of violence in contemporary theological discourse. I consider four positions that represent a range of current trends within theology: Girardian anthropology, the radical orthodoxy movement, liberation theology, and feminist theology.Rene Girard creates a scientific model of violence as a universal scapegoating mechanism at the origin of all human culture, which he posits as knowledge gained through the revelation of Jesus Christ. A key figure in the radical orthodoxy school, John Milbank, recovers Augustine's theology of history as a narrative of the ontological priority of peace in an attempt to discipline human desire away from its fascination with violence. Latin American theologians argue a similar priority of the peace and justice of the kingdom of God in their rhetoric of revolutionary violence as a defense of a poor majority oppressed by the structural violence of the state. Three feminist theologians, Carter Heyward, Rita Nakashima Brock, and Susan Thistlethwaite, construct an essentialist eros untroubled by violence in order to denounce the abuses of patriarchal sexual violence.
These contemporary theologians structure their discussions of violence as a speculative problem within categorical distinctions of good and evil. Their ordered theological systems exclude real negativity, not only from God as a totality of good, but also from humans. Within these theodicies, violence becomes unrepresentable in terms of damage to bodies.
I analyze the work of Georges Bataille, a philosopher of religion, as a critical counterpoint to these theories of violence. Bataille's practice of a mysticism of violence disturbs theological assumptions of humanness as intrinsically good and extends the notion of the sacred to include abject flesh and its violence.
Bataille's work provides resources for a "poetics of reality," a way for Christian theologians to express negativity---undecidability, ambiguity, disorder, pain, violence, bodily disintegration, death---as part of their religious imagination rather than perceiving it as an external threat to ordered theological systems. A poetics of reality is a practice of attention that lives deeply in human instability and human yearning for God.
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Muir, Angus. "Destruction and redemption : the conduct of revealed religious violence in the contemporary era." Thesis, University of St Andrews, 2001. http://hdl.handle.net/10023/2799.
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The final quarter of the twentieth century saw the emergence of a variety of security threats, perhaps the most pernicious and least understood of which has been the rise of religiously motivated violence and terrorism. While a great deal has been written on this phenomenon, much has been in the form of individual case studies and those more inclusive examinations which have been offered deal more with the causes of religious violence and not the underlying processes of justification and operational activity. In cases where such an approach has been attempted these have been conducted in a cursory fashion, presenting generalisations which are not necessarily valid across the entire spectrum of religious violence. The purpose of this thesis is to offer a holistic examination of violence within the three revealed religions (Judaism, Christianity and Islam) in order to establish common features in the conduct of violence across the faiths and to provide a framework whereby the ideological and operational processes and mechanisms can be understood collectively rather than individually. In the process, a number of commonly accepted generalisations regarding religiously motivated violence will be modified or challenged. The method chosen consists of the identification of a number of key components common to all revealed violent groups, ranging from the formation of an ideology which justifies violence to the tactics that are employed, and these key components are then used to examine the behaviour of three distinct group types. The three group types are represented by ten case studies, chosen to reflect the variety of group types that have existed and continue to exist. The objective is to present a broad framework which will enable a greater understanding of how religiously motivated violence is justified both to internal and external audiences, the manner in which this violence is expressed operationally, and the degree to which the course and trajectory of group violence may be anticipated.
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Gallaher, Paul. "Political exclusion and violence : the Islamist movement in Egypt /." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2004. http://library.nps.navy.mil/uhtbin/hyperion/04Sep%5FGallaher.pdf.
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Thesis (M.A. in Security Studies (Defense Decision-Making and Planning))--Naval Postgraduate School, Sept. 2004.Thesis advisor(s): Anne Marie Baylouny. Includes bibliographical references (p. 101-105). Also available online.
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Beaudet, Jean-François. "Le pathos de Dieu comme fondement d'une théologie et d'une praxis de la non-violence /." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66203.
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Pokinko, Tomasz. "Strategies for justifying violence in societal self-defense in Indian lay Jainism : a textual and ethnographic study." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=100249.
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This thesis examines Jaina strategies for justifying violence (himsa) in societal self-defense in contradistinction to the religion's overwhelming emphasis on nonviolence (ahimsa). The thesis' main focus is an ethnographic study of the views on societal self-defense of some contemporary lay Jainas in Delhi and Jaipur, India. I compare these views with the textual-historical Jaina position on ksatriya-dharma (the duty of kings) and "Just War," as advanced through ancient and medieval Jaina texts. Recent ethnographies omit the issue of Jaina attitudes to self-defense almost entirely. However, since India's nuclear tests in 1998, India has become a major Asian political, social and economic power. Indian Jainas have changed along with other Indians in the way that they see themselves in relation to the world and to other Indians. My findings suggest that major changes might have occurred since the latest ethnographic studies of Jainism in the nineties.
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Brannan, David. "Violence, terrorism and the role of theology : repentant and rebellious Christian identity." Thesis, St Andrews, 2007. http://hdl.handle.net/10023/342.
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Shoemaker, Terry Dewayne. "Star Spangled Saints: Ritual Practices that Legitimate War and Violence in the American Church." TopSCHOLAR®, 2013. http://digitalcommons.wku.edu/theses/1260.
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The objective of this research is to analyze the ways in which the conservative,American church has been ideologically and ritualistically shaped by an imperial culture enamored with war, the military, and violence; and how those positions and practices, in effect, legitimate war and the military. While many authors have surveyed historical Christian positions regarding war and the current nationalistic tendencies of conservative Christians, little research has been conducted to assess the effects of violence, nationalism, patriotism, and military enchantment on Christian rituals, practices, and ethos. Within this research, I argue that contemporary, conservative Christians have surpassed previously held nuanced positions of pacifism, just-war, and Christian Realism into a confluence of conservative Christian theology and American nationalism because of the American culture in which it is embedded. I refer to this typology as “church militant.” In addition, ritual practices which indirectly legitimate war and violence, influenced by an adopted position of church militant, are investigated. In order to accomplish this task, I have provided a brief survey of historical Christian typologies as they pertain to attitudes toward war and violence, while paying particular attention to the social context for each of these positions. Second, a typology of Christian hyper-religious patriotism, referred to as “church militant,” will be introduced by locating my argument within personal fieldnotes recorded during multiple visits to three Christian megachurches and current literature pertaining to Christian attitudes and participation in military and war efforts. After establishing the Christian typology toward war and violence, the subsequent sections of the paper detail specific practices of the contemporary, conservative church which serve to justify American military endeavors. Although much more could be stated regarding the militaristic cultural influence on ritual practices of conservative, American Christians, I focus on ritual songs and symbols of protection, a liturgy for religious warriors, and a practice of elevating soldiers as the Christian ideal which all legitimate United States war efforts. My objective is not to defend or attack the religious institutions which were studied; but, rather to augment the growing literature regarding conservative, American Christians vis-à-vis nationalism, patriotism, and militarism by identifying and interpreting the various ways that these ideas have shaped the conservative Christian culture.
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Petersen, Elizabeth. "Challenges experienced by clergy in dealing with domestic violence." Thesis, University of the Western Cape, 2006. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_1331_1181561776.
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This thesis sought to explore the challenges experienced by selected clergy within the Anglican Church in dealing with domestic violence. The sample was drawn from the Diocese of Cape Town of the church of the Province of Southern Africa, based on the participants' experience of the phenomenon and their willingness to participate in the study. The researcher used face-to-face interviews utilizing a semi-structured interview guide for data collection. Questions were open-ended to allow for free flow of information. Because of the sensitive nature of the study, probing questions were followed up by responses to get in-depth perceptions and experiences of clergy's involvement in domestic violence. With reference to the ethical considerations in this study, all participants were thoroughly briefed before the interview with clear explanations of the goal, procedure and advantages of the study. Participants had the opportunity to withdraw at any stage of the interview as participation was completely voluntary.Consistent with literature, this study confirmed the complex nature of domestic violence. Participants experienced various challenges on different levels in the ministry pertaining to domestic violence.These challenges primarily related to the lack of training in dealing with real life issues such as domestic violence during their theological training, the lack of theological guidelines offered by the church to address patriarchal societal practices, beliefs and gender stereotyping, and the lack of guidance on contexual interpretation of Scriptures.
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Kyriakidis, Kleanthis. "21st century terrorism : wrong diagnosis, inadequate remedy /." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2005. http://library.nps.navy.mil/uhtbin/hyperion/05Jun%5FKyriakidis%5FNSA.pdf.
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Shapiro, Ivor. "The ethics of homicide : a contextual critique of the sanctity-of-life principle with particular reference to abortion and revolutionary violence." Master's thesis, University of Cape Town, 1987. http://hdl.handle.net/11427/15879.
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Bibliography: pages 299-306.Society never absolutely prohibits homicide: there are "grey areas" in which it is sometimes tolerated or even encouraged. Moral discussion of each area is usually carried on in isolation from the others, and perhaps for this reason, frequently ignores or underestimates the complexities of the morality of killing. This thesis attempts to identify a general method for analysing such issues, so that they can enrich one another. A contemporary theological survey indicates that there should be a balance in Christian ethical method between the polar values of obedience in respect of general standards, and freedom to exercise individual responsibility. This implies recognising a place for intuitions, and specifying a way in which these can be subjected to criticism. In contrast, the Sanctity-of-Life Principle seeks to impose a universal prohibition on the killing of "innocent" human beings. While the Principle provides a useful general guideline, it is deficient as a moral norm - partly because of fatal difficulties associated with the concept of innocence. The method adopted in this thesis is that suggested by Philip Wagaman: methodological presumptions are identified and then tested in a utilitarian way. For the ethics of homicide, I propose a primary presumption favouring the preservation of life, and various secondary and linguistic presumptions. The contextual framework of the thesis is limited to two specific issues - abortion and revolutionary violence.
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Bell, Mark Robert. "The theology of violence : just war, regicide and the end of time in the English Revolution." Thesis, University of Oxford, 2002. http://ora.ox.ac.uk/objects/uuid:cdb766b2-f75e-40b0-acfb-61196cc60ebe.
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This thesis investigates the theology of violence in early modern England. It finds that violence had an important place in the theology of the English Revolution, which is at variance with many twentieth-century perceptions of Christianity. After introducing these ideas in the first chapter, chapter two begins with an outline of the general conceptions of the relationship between the Divine and violence, contrasting the image of a God of peace with a God of war. It also outlines just war theory, which was central to early modern English views of legitimate violence. Additional aspects of contemporaries' conceptions involved ideas of authorisation, violence as punishment, and a hierarchy of legitimate violence. These ideas are further developed in chapter three, first with reference to the Elizabethan Homilies and then in relation to theologians during the civil wars. This discussion of theologies of obedience anticipates chapter four's analysis of the theologies of resistance in relation to the theology of violence. Chapter four addresses a variety of themes concerning the illegitimacy of suicide and the corresponding legitimacy of self defence. The chapter concludes by addressing the idea of direct divine authorisation for violence, which is modelled by the biblical Book of Joshua and developed by examining Calvin's commentaries on the text. Direct authorisation lays the groundwork for chapter five, which addresses the apocalyptic perspective in relation to the theology of violence. The three interrelated themes of anti-Catholicism, anti-idolatry, and a new dispensation are examined. In chapter six, the previous themes are considered in an analysis of the regicide. The discussion of the regicide not only draws on the preceding discussion of the theology of violence but also examines the "scapegoating" dimension of the execution of the king. The final chapter offers reflections on the importance of the theology of violence for the view of the English civil wars as "wars of religion."
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Lee, Elisa Petra. "Domestic violence in a faith-based setting." CSUSB ScholarWorks, 2007. https://scholarworks.lib.csusb.edu/etd-project/3076.
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The focus of this study was domestic violence in a faith-based setting. The researcher utilized the constructivist approach in building a subjective understanding of the research topic and possible interventions.
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Reesor, Rachel H. (Rachel Helen) 1959. "Anselm's Cur Deus homo for a peace theology : on the compatibility of non-violence and sacrificial atonement." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=103284.
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Although the interpretation of Anselm's Cur Deus Homo in the tradition of Albrecht Ritschl, Adolf von Harnack and Gustaf Aulen has led to a suspicion about its usefulness for a Peace Theology, a reading through the lens of more recent scholarship, which assumes its original Catholic, sacramental and sacrificial framework, reveals a beautiful understanding of the cross in this medieval classic that is perfectly compatible with a commitment to nonviolence. Three Mennonite scholars writing in pursuit of an Anabaptist Peace Theology, John Howard Yoder, John Driver and J. Denny Weaver display varying degrees of dissatisfaction with the explanation that Anselm provided in Cur Deus Homo, and none held out many prospects for its usefulness. Yoder highlighted the weaknesses, Driver essentially repeated them, and Weaver went a step further to charge that Cur Deus Homo depicted divinely sanctioned violence and ought to be rejected. They did not demonstrate much awareness of or reliance on the contributions of scholars who have focused on Anselm's theology and context. Reading Cur Deus Homo through the lens of more recent anselmian scholarship reveals that the honour and justice of God are one with the mercy and love of God. Humanity is restored not through punishment, but through the means of satisfaction and reward, while the whole explanation is seen in a sacrificial framework. Anselm's insistence upon human participation, and on satisfaction are very congenial to certain emphases of a Peace Theology, namely, discipleship and restorative justice. The real death understood metaphorically as a sacrifice does not violate the commitment to nonviolence, but strengthens it. A rejection of Anselm's metaphysic, ontology and sacrificial framework, a failure to distinguish between punishment and satisfaction, a failure to reflect from the perspective of the guilty, and a neglect of or ambivalence about the doctrines of the two natures and the trinity all lead to a distorted impression of Cur Deus Homo, concealing the contribution Cur Deus Homo might make to a Peace Theology.
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Waller, Henry. "Spirituality and aging." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2885.
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Explores the beneficial effects and values that spirituality and religion present when addressing the elder population aged 60 and over. Also, examines the potential implications of integrating spirituality as a treatment model approach into direct social work practice and recommends possible changes for social work curriculum. Quantitative data was obtained through a convenience sampling to obtain a true representation of the population of residents in regions of San Bernardino County, California. Qualitative data was obtained through the use of open-ended questions that provided for greater validity, understanding and interpretation of spirituality and how external forces affect this population. Results indicate that elders 60 years and older with spiritual/religious values are better equipped to face the challenges of late life and report higher levels of satisfaction compared to elders that do not share the same ideals.
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Skidmore, Monique. "The politics of space and form : cultural idioms of resistance and re-membering in Cambodia." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22628.
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The subject of this paper is of cultures of terror, and more specifically of the possibility of resistance in a context of extreme fear. The focus is upon ways in which survivors of the Pol Pot regime devise strategies of embodied resistance, and rebuild notions such as identity and bodily integrity, within a Buddhist framework, to the dominant discourse of terror in contemporary Cambodian society.The paper problematizes the concept of "order" and questions its validity as a dominant paradigm in anthropology. Further, in searching for new ways of theorizing and writing about resistance and terror, it suggests that a more power conscious analysis of popular religion and ritual may prove enlightening.
A theoretical framework is derived from a review of anthropological studies of terror and political violence. Of particular interest is the concept of "spaces of resistance" and the notions of "spaces of violence" and "bodily resistance" which it invokes. From within this framework the Dhammayietra, or peace walk, is considered as an embodied symbol of resistance and empowerment. It is hypothesized that the Dhammayietra may provide a way in which, through the symbolic "washing away" of Khmer Rouge memories; through the creation of new collective memories; and through the reclaiming of a physical manifestation (Angkor Wat) of the Buddhist-centered world view, some Cambodians may be able, at least in part, to emerge from the sensorially numb space which they created in order to survive the bodily, intellectual, and emotional assault upon their persons, culture, and religions by the Khmer Rouge.
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Weber, Edgard. "Aspects de l'imaginaire arabe." Paris 3, 1989. http://www.theses.fr/1990PA030031.
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Aspects de l'imaginaire arabe est une these presentee sur travaux analysant le discours de la loi dans la notion de resurrection dans le coran et croisades d'hier et djihad d'aujourd'hui, ainsi que le discours du desir dans le secret des mille et une nuits, violences dans le secret du dire et l'imaginaire arabe et contes erotiques une approche symbolique et psychanalytique permet de saisir la specificite de l'imaginaire arabe ainsi etudie. L'approche interculturelle de ces deux versants d'une culture : la loi et le desir fait ressortir la specificite et l'originalite de l'imaginaire arabo-musulman. Dans cet ordre, les notions de personnes, de corps, de sujet, d'espace et de temps apparaissent comme des notions fondamentales dans la comprehension de deux cultures differentes. L'etude de l'imaginaire arabe nous convie ainsi a prendre conscience des mecanismes qui permettent une veritable comprehension, a juger l'autre selon des criteres degages de tout ethnocentrismeAspects of the arabic imaginary is a collection of studies submitted in equivalence of a thesis, which analyse the speech of the law in the notion of resurection in the koran and crusades of yesterday and djihad of to-day, as well as the speech of desire studied in the secret of the thousand and one nights, violence in the secret of speech and the arabic imaginary and erotic tales. A symbolic and psycho-analytical approch explains the specific side of the arabic imaginary. The intercultural approach of these two faces of the same culture : the law and desire, highlights the originality of the arabo-muslim imaginary. In this order, such notions as the person, the body, the subject, space and time appear as fundamental to understand two different cultures. The study of the arabic imaginary invites the reader to become conscious of the mecanisms leading ato a deeper comprehension, to a finer understanding of a foreign civilisation according to criteria void of any ethnocentrism
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Ahmed, Tanveer. "The role of moderate Muslims in combating violent Jihad." Thesis, Monterey, Calif. : Naval Postgraduate School, 2007. http://bosun.nps.edu/uhtbin/hyperion-image.exe/07Dec%5FAhmed.pdf.
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Thesis (M.S. in Defense Analysis)--Naval Postgraduate School, December 2007.Thesis Advisor(s): Simons, Anna. "December 2007." Description based on title screen as viewed on January 18, 2008. Includes bibliographical references (p. 65-72). Also available in print.
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Rine, Abigail. "Words incarnate : contemporary women’s fiction as religious revision." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1961.
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This thesis investigates the prevalence of religious themes in the work of several prominent contemporary women writers—Margaret Atwood, Michèle Roberts, Alice Walker and A.L. Kennedy. Relying on Luce Irigaray’s recent theorisations of the religious and its relationship to feminine subjectivity, this research considers the subversive potential of engaging with religious discourse through literature, and contributes to burgeoning criticism of feminist revisionary writing. The novels analysed in this thesis show, often in violent detail, that the way the religious dimension has been conceptualised and articulated enforces negative views of female sexuality, justifies violence against the body, alienates women from autonomous creative expression and paralyses the development of a subjectivity in the feminine. Rather than looking at women’s religious revision primarily as a means of asserting female authority, as previous studies have done, I argue that these writers, in addition to critiquing patriarchal religion, articulate ways of being and knowing that subvert the binary logic that dominates Western religious discourse. Chapter I contextualises this research in Luce Irigaray’s theories and outlines existing work on feminist revisionist literature. The remaining chapters offer close readings of key novels in light of these theories: Chapter II examines Atwood’s interrogation of oppositional logic in religious discourse through her novel The Handmaid’s Tale. Chapter III explores two novels by Roberts that expose the violence inherent in religious discourse and deconstruct the subjection of the (female) body to the (masculine) Word. Chapters IV and V analyse the fiction of Kennedy and Walker respectively, revealing how their novels confront the religious denigration of feminine sexuality and refigure the connection between eroticism and divinity. Evident in each of these fictional accounts is a forceful critique of religious discourse, as well as an attempt to more closely reconcile foundational religious oppositions between divinity and humanity, flesh and spirit, and body and Word.
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Ravindran, Rajan. "Religious desecration and ethnic violence." Thesis, Monterey, Calif. : Naval Postgraduate School, 2006. http://bosun.nps.edu/uhtbin/hyperion.exe/06Dec%5FRavindran.pdf.
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Thesis (M.S. in Defense Analysis)--Naval Postgraduate School, December 2006.Thesis Advisor(s): Anna Simons. "December 2006." Includes bibliographical references (p. 59-66). Also available in print.
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Cadavid, Yani Helwi Margarita. "Saving a Saint : A Study of the Representation of Maria Goretti (1890-1902): a Saint, a Martyr, a Virgin, a Child." Thesis, Uppsala universitet, Kyrko- och missionsstudier, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-364858.
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This thesis examines the legend of the Italian virgin martyr, Saint Maria Goretti (1890-1902). Her legend states that she died at the age of eleven protecting her virginity from her assailant Alessandro Serenelli who stabbed her numerous times, and that she granted him forgiveness before she died. Hence, she has been promoted as an example of purity and mercy. The continued relevance of Saint Maria Goretti is demonstrated by the fact that her figure was used to promote the Extraordinary Jubilee of Mercy proclaimed by Pope Francis and first announced in March 2015. The aim of the current study is to examine how Maria Goretti has been portrayed in the Catholic tradition. This is done by analysing Maria Goretti’s official representation found in the papal discourse about her (which consists of homilies, discourses, Angelus, messages and a letter), as well as by analysing the devotional discourse which in this study is comprised of two books that belong to the genre of hagiography. The chosen books: St. Maria Goretti, by Marie Cecilia Buehrle (1950), and St. Maria Goretti: In garments all red, by Fr. Godfrey Poage, C.P. (1950) can be included among the classics written about Saint Maria Goretti in English. I deploy a thematic narrative analysis as method in which I’m concerned with content in terms of themes, and with the ways in which characters are represented. Uncovering the themes that are discussed in the papal discourse and the devotional discourse about Saint Maria Goretti contributes to a better understanding of her representation and, in some measure, to a reconsideration of what she represents. A part of this thesis focuses on the aspects of Maria Goretti’s representation that can be considered problematic because of the claim that it is preferable to choose to be killed rather than to be raped. Therefore, it becomes necessary to include the discourse that treats Goretti’s story from a critical point of view which in this study embraces ethical, psychological, and feminist perspectives. The legend of Maria Goretti has been the object of arguably many studies. This thesis, nonetheless, contributes with a more detailed analysis of the discourse about Maria Goretti at the official level as well as the devotional level. I also seek to give insight into the genre of hagiography and to elucidate that the edeavour of portraying a wholly virtuous individual does not come without it’s complications in terms of the interpretations that can be made of the images that are conveyed. The analysis shows, among other things, that the representation of Maria Goretti misses aspects of reality and the complexity and multifariousness of the subject of sexual violence. I argue that a wholesome and more comprehensive representation of Saint Maria Goretti should include expert knowledge of sexual violence, especially that which can be found within the field of psychology.
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Amar, Jacques. "Identités religieuses contemporaines dans le miroir des droits de l’homme : contribution à une sociologie des droits de l’homme." Thesis, Paris 10, 2012. http://www.theses.fr/2012PA100173/document.
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La présente thèse essaye de renouer avec un type de recherche présent dès la naissance de la sociologie française : l’étude sociologique d’une notion centrale du champ juridique, en l’occurrence les droits de l’homme et l’invocation contemporaine par les individus ou les institutions des textes s’y référant pour faire valoir des prétentions religieuses. L’analyse est menée aussi bien sur un plan général à travers l’appréhension de l’invocation systématique des droits de l’homme à tous les niveaux de la société et, de façon plus particulière, à travers l’expression contemporaine de l’identité religieuse au miroir des droits de l’homme. C’est pourquoi à travers la question religieuse, le présent travail se veut une contribution à la sociologie des droits de l’homme. Le fait social ici dépend de la conjonction d’un élément structurant, la règle de droit, et de l’interaction résultant de la manière dont les individus l’interprètent ou se l’approprient.Nous avons ainsi identifié la spécificité radicale de notre époque sur deux plans distincts : les droits de l’homme, de textes à dimension politique, sont à présent devenus une norme juridique susceptible d’être invoquée dans n’importe quel type de conflit ; les religions, par le biais des droits de l’homme, justifient la modification des règles en vigueur dans la société sans que cette modification prenne la forme, comme par le passé, d’un combat politique. Nous avons systématisé cette spécificité à travers l’élaboration d’une distinction entre société du litige et société du différend :- Dans la société du différend à la différence de la société du litige, le contentieux concerne non seulement les parties en présence mais également les règles sur la base desquelles ils ont vocation à être jugés ; - Dans la société du différend à la différence de la société du litige, n’importe quel juge peut être amené à trancher une question dont la formulation juridique masque un vrai problème politique au titre desquels se situe bien évidemment la place de l’expression de l’identité religieuse. - Dans la société du différend à la différence de la société du litige, le droit pénal devient un mode de résolution des situations conflictuelles comme si l’impossibilité de trancher le conflit en raison de l’antagonisme des thèses soutenues par les parties en présence obligeait à figer celles-ci dans les statuts respectifs de coupable et de victime.Il en découle : - un ordre social en transition qui oscille entre communautarisme et droits de l’homme de façon à éviter que la logique du différend ne conduise inéluctablement à la violence ; - un ordre social dans lequel l’Etat se re-déploie sur la base d’organes administratifs pour essayer de limiter l’expression judiciaire du différend – c’est ce que les Canadiens appellent les accommodements raisonnables ; En somme, la logique de subjectivisation radicalisée par la référence constante aux droits de l’homme fait de la violence et donc du recours toujours accru à la norme pénale un élément consubstantiel de la société du différend. L’Etat pénal devient la forme étatique de la société du différend là où l’Etat social ou Etat-providence formalise la société du litige.Notre recherche s’est achevée sur un essai de typologie des pratiques religieuses fondée sur la perception des règles étatiques par les individusThis thesis tries to revive a type of research that originates from first work of French sociology: sociological study of a central concept of juridical field, (that is to say, the so called) in this case Human Rights as much as contemporary invocation to serve religious claims by means of the related texts by individuals or institutions. Systematic invocations of Human Rights at every society level and particularly the contemporary way to express religious identity are the objects of this two levels conducted analysis. Considering this text a Human Rights sociology contribution to religious identity question is therefore appropriate. The rule of law and the way individuals take it over or interpret it is the structural factor on which (depends) is based social fact. Radical specificity of our times is identified in this work at two different levels: Human Rights have turned to a norm likely to be invoked in any type of conflict instead of being just a set of texts of political significance; alteration of rules in force in society, formerly a political fight, are now justified through Human Rights. This analysis has focused on this specificity by developing first a distinction between society of litigation and society of dispute and, in a second time, a typology of religious identities in accordance to the relationship that the individual maintains with the rule of law
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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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Taylor, David M., and Kristopher W. Struve. "Triggers of violence in new religious movements." Thesis, Monterey, California. Naval Postgraduate School, 2012. http://hdl.handle.net/10945/27912.
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The research for this study has aimed at determining whether New Religious Movements (NRM) shared certain attributes (i.e., characteristics) that might help determine their propensity for violence. The goal was a model that a government or civil authority could use to compare a budding religious movement to determine whether it might become violent. This study only included post-World War II NRMs to limit the scope of research, and religious sects were excluded. A review of relevant literature in the study of NRMs and religious violence highlighted ten attributes that seemed to be prevalent in violent NRMs dramatic denouements, strict rule of law/high commitment, supernaturalism, new religion/teachings, isolationism, apocalyptic teachings, charismatic leader, absolute authority, group fragility, and repression. These ten attributes were used to grade all of the NRMs and the results were analyzed using Social Network Analysis (SNA) techniques for similarity. The results showed that violent NRMs clustered together meaning that they were more closely associated with certain attributes. The attribute scores for dramatic denouements, strict rule of law, apocalyptic teachings, and isolationism were substantially more associated with violent NRMs than with nonviolent NRMs.
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Meitanis, Andreas. "Aspects of violence in Byzantium." Thesis, Royal Holloway, University of London, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.572813.
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The thesis examines some aspects of violence in Byzantium. Violence is defined as the act of inflicting physical bodily harm: torture, mutilation, and killing. The thesis considers four areas of study I which represent most facets of the political, social, and religious life in Byzantium. Chapter one examines the exercise of violence by the State in its capacity to wage war and in applying punishment prescribed by the penal law. The violence committed either for the protection or the elimination of the occupant of the imperial throne is also examined. Chapter two examines the Church's position on violence as exemplified in the provisions of the canon law, the circumstances for tolerating or rejecting it, and cases where Violence was perpetrated against ecclesiastics either from laymen or by its own members. Chapter three examines Violence exercised by the warrior saints, the stratelates, as assistant and protectors of the people, or who chastised them when the need arose. Chapter four deals with violence committed by individuals or groups within the personal and public realm. This examination establishes the argument that while violence was fundamentally rejected as inimical to the life of Christians, it was accepted as having a salutary effect when it was exercised as a deterrent in matters of discipline through the legal system, and in war.
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DUHR, VICTOR. "Certains aspects de la violence." Lyon 1, 1991. http://www.theses.fr/1991LYO1M299.
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Gúzman, Castro Gustavo. "El nazismo como religión de violencia." Tesis, Universidad de Chile, 2005. http://www.repositorio.uchile.cl/handle/2250/110264.
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Informe de Seminario para optar al grado de Licenciado en Historia.Para intentar una respuesta, nos interesa preguntar lo que dicen las fuentes primarias del nazismo, enfrentarlas, interrogarlas, dejarlas hablar. Así, nuestro objetivo inmediato consistirá en adentrarnos en el lenguaje utilizado por los teóricos y caudillos del nazismo, lo que nos permitirá, a su vez, aproximarnos a otros dos importantes objetivos: reconocer el nivel de convencimiento de los adeptos a su suerte de “guerra santa”, pero sobre todo, identificar los valores, ideales y faltas generales del nacionalsocialismo susceptibles de ser considerados religiosos, es decir, que dan un soporte sacral a las teorías y acciones intentadas por Hitler y los suyos. Estos valores son inseparables del fenómeno nazi.
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Morgan, Suzanne Melissa. "Aspects of Mary Wollstonecraft's Religious Thought." The University of Waikato, 2007. http://hdl.handle.net/10289/2300.
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The works of Mary Wollstonecraft have been largely utilized in the twentieth and twenty-first centuries within the domain of feminist studies. They were influential throughout the 'feminist movement' of the 1960s and 1970s and Wollstonecraft is routinely given the title of 'mother' of feminism. One result of her works being classified as important feminist texts is the elision of the religious element in her works. Moreover, recent scholarship has drawn attention to the central importance of religion in eighteenth century British discourse. This thesis will primarily argue that Wollstonecraft was heavily influenced by religion, and that her writings were conceived in response to a profoundly theologico-political culture. This influence of religion has generally been overlooked by researchers and this thesis will aim to redress this absence. Four of Wollstonecraft's works - all produced within a 'similar' political climate and within a concise time period - are utilized to show that religion was a foundational element within Wollstonecraft's thought and arguments. This thesis shows that Wollstonecraft was not so much a 'feminist' thinker, but a unique intellectual determined to show that the inferior position of women went against 'God's will', teachings and the equality He had ascribed to both men and women during Creation.
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Francis, Matthew David. "Mapping the sacred : understanding the move to violence in religious and non-religious groups." Thesis, University of Leeds, 2011. http://etheses.whiterose.ac.uk/9272/.
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This research explores how groups make the transition from having strongly held beliefs, to having strongly held beliefs that legitimate violent action: the move to violence. Working from a number of case studies, I have produced a matrix of markers that helps us theorise about the causes of violent potentialities within groups. The case studies include Aum Shiru·ikyo, al Qaeda, the Red Army Faction as well as some non·violent counter·examples; Agonshu, Hizb ut·Tahrir in Uzbekistan and the Student Nonviolent Coordinating Committee. Through analysis of their statements, I have coded data into a numbe1· of market's that aim to capture information about the sacred boundaries of these groups. These boundaries refer to the non·negotiable beliefs and values of the groups, which they use to define themselves and their 'Other', and are developed out of a neo· Durkheimian discussion of society and the sacred. Mapping these sacred boundaries helps us to understand the nature of beliefs that groups will fight to defend. Concentrating on the sacred, which I argue can be located in secular as well as religious groups, ensures that the exploration of the move to violence in 1·eligious groups is not trapped in essentialised or dismissive accounts of definitions of religion and the causative role it plays within modernity. Together, the operationalisation of the sacred and the use of markers to locate it in the statements of groups form the model- the matrix - that I have constructed for this study. There are. then. two principal outcomes from this research. The first is a set of findings coming out of the exploration of the move to violence. The second is a model which I have demonstrated in use and which I suggest can be used in future research exploring the role of the sacred in modern society.
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Wilkinson, Gregory E. "The next Aum: religious violence and new religious movements in twenty-first century Japan." Diss., University of Iowa, 2009. https://ir.uiowa.edu/etd/272.
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The violence of Aum Shinrikyo has had four observable consequences for new religious movements in Japan: a change in posture by the Japanese government toward new religious movements, stricter laws and regulations regarding new religious movements and tighter enforcement of those laws, a growing skepticism by the media and scholars towards new religious movements, and increasing skepticism about new religions movements among community groups and the public at large. This study will show that the crimes of Aum Shinrikyo have created a shift in Japan's society resulting in a contraction of operational space available to Japan's new religious movements.
For this study `operational space' refers to the sociopolitical boundaries in which a group can operate, in other words, a religion's freedom to believe, practice, organize, and conduct economic activities free from government restriction and undue influence by other individuals or groups.
The proposed thesis will be illustrated by several case studies that look specifically at particular instances of contraction of operational space for Japanese new religious movements including Soka Gakkai, Hono-hana Sanpogyo, The Unification Church of Japan (Toitsu Kyokai) and Panawave Laboratory. Each case study will analyze how interactions between Japanese new religions movements and aspects or segments of Japanese society have changed due to a paradigm shift caused by the crimes of Aum.
The thesis is supported by a theoretical framework that draws on theories of Japanese new religious movements and theories of religion and violence. The research builds upon this framework through in-depth study of writings by leaders of Japanese new religious movements (particularly the writings of Aum leader Asahara Shoko, Japanese and Western scholarship on new religious movements, as well as government documents, media reports, personal interviews and field observations to produce a unique analysis of the Post-Aum Era for Japan's new religious movements.
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Larsson, J. P. "Understanding religious violence : a new framework for conflict transformation." Thesis, University of Wales Trinity Saint David, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503701.
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Steinmetz, Mayumi Takanashi. "Artistic and Religious Aspects of Nosatsu (Senjafuda)." Thesis, University of Oregon, 1985. http://hdl.handle.net/1794/22962.
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195 pagesNosatsu is both a graphic art object and a religious object. Until very recently, scholars have ignored nosatsu because of its associations with superstition and low-class, uneducated hobbyists. Recently, however, a new interest in nosatsu has revived because of its connections to ukiyo-e. Early in its history, nosatsu was regarded as a means of showing devotion toward the bodhisattva Kannon. However, during the Edo period, producing artistic nosatsu was emphasized more than religious devotion. There was a revival of interest in nosatsu during the Meiji and Taisho periods, and its current popularity suggests a national Japanese nostalgia toward traditional Japan. Using the religious, anthropological, and art historical perspectives, this theses will examine nosatsu and the practices associated with it, discuss reasons for the changes from period to period, and explore the heritage and the changing values of the Japanese common people.
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Rowe, B. David. "Cultural Leadership and Peace: An Educational Response to Religious Violence." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-04302007-101357/.
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Thesis (Ph. D.)--Georgia State University, 2007.Title from file title page. Philo A. Hutcheson, committee chair; Theophus Smith, Susan Talburt, Douglas R. Davis, committee members. Electronic text (355 p.) : digital, PDF file. Description based on contents viewed Nov. 1, 2007. Includes bibliographical references (p. 348-355).
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Gutkowski, Stacey Elizabeth. "Religious violence, secularism and the British security imaginary, 2001-2009." Thesis, University of Cambridge, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608941.
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Benfey, Matthias Wilhelm. "Religious cinema as virtual religious experience : a theory of religious cinema applied to Werner Herzog's Herz aus Glas." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=72087.
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The dissertation is an exercise in the application of the philosophical hermeneutics of Paul Ricoeur and the biblical hermeneutics of John Dominic Crossan to the aesthetics of religious cinema.The thesis defines religious cinema as virtual religious experience; therefrom a theory of religious cinema is derived. This derivation depends on a discussion of the essential elements of the cinematic experience and permits the expansion of the category of religious cinema beyond its traditional frontier. Throughout the dissertation, a dialogue is maintained with general cinema theory on the one hand and religious cinema criticism on the other. The purpose of this dialogue is to increase credibility (in the former case) and to demonstrate originality (in the latter case).
Finally, extrapolating from a specific dialogue between Crossan and Ricoeur, a critical method is developed, then applied to Werner Herzog's Herz aus Glas, a transcription of which is included as an appendix.
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Gümüşay, Ali Aslan. "God at work : an institutional perspective on the impact of religion on organizations." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:e6dc1016-0205-427a-8a54-6503cef2c371.
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The dissertation presents an institutional perspective on the role of values and meaning for organizations focusing on the institutional logic of religion. At its core are Chapter III, a conceptual paper, and Chapters IV and V, empirical papers based on an in-depth two-years long ethnographic case study on the founding process of the first Islamic Bank in Germany. They are framed by an introductory chapter and a conclusion that address the overarching research question of how diverse institutional demands are managed within and beyond the boundaries of organizations, as well as a general literature review chapter that embeds the papers within the wider institutional theory literature. Chapter III presents a conceptualization that integrates religion, specifically Islam, with entrepreneurship along three interconnected pillars: the entrepreneurial, socio-economic/ethical and religio-spiritual; and outlines how Islam shapes entrepreneurship at the micro-, meso- and macro-level. It suggests the institutional logics perspective to further analyze the impact of religion on organizations, which the subsequent papers build on. Chapter IV extends theory on organizational hybridity by outlining polyphony and polysemy as two mutually reinforcing organizational responses, that allow competing logics to coexist without structurally separating or blending them, and that produce elastic hybridity, showing how hybrid organizations can accommodate competing logics that are both central and incompatible. Chapter V shows how organizations collectively and dynamically co-generate and co-resolve institutional complexity through four combinatory mechanisms: pushing, pulling, clarifying and tolerating. These are subsequently integrated into a framework based on their desired versus required and actual versus perceptual nature. Overall, this dissertation contributes to a better understanding of how organizations manage diverse institutional demands including religion.
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Ladhari, Souad. "Les rapports de force dans le Coran." Paris, EPHE, 1993. http://www.theses.fr/1993EPHEA002.
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Le chapitre I de cette thèse portant sur les rapports de force dans le coran est une étude linguistique du vocabulaire de la force et de la faiblesse divisée en quatre grands groupes : - les racines verbales indiquant la force : mtn, kdr, kwy, shdd, d'f, 'djz, whn. - les racines verbales indiquant la faiblesse : d'f, 'djz, whn. -les racines verbales traduisant un rapport du fort au faible : ghlb, djbr, mlk, 'mr, khr, rbb. - les racines verbales traduisant un rapport du faible au fort et qui sont : 'bd, dhll, slm, tw'. Dieu est le dominateur de la force par excellence, il est sont auteur et le créateur de ses différents acteurs, sa force est juste. L'homme est l’acteur principal sur qui s'exerce la force de Dieu et celle des autres créatures, mais aussi celui qui s'affronte avec toutes les autres créatures, et doit prouver sa supériorité. Le chapitre II détermine les différents couples d'acteurs mis en relief par le Coran, notamment Dieu, ses créatures dont les anges, Iblis, les djinns, les astres, etc. , et étudie de façon détaillée leur force, leur faiblesse, et les différentes relations entre eux. Le chapitre III est consacré à l'étude des faibles et des oppresseurs, et des modalités de lutte envisagées par le Coran, appuyées par des exemples coraniques caractéristiques. Dieu mobilise les faibles pour se libérer de leurs aliénations, condamne l'injustice et l’action des injustes, et promet l'héritage de la terre à ceux qui se conforment aux lois invariables de la nature.
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Lakawa, Septemmy Eucharistia. "Risky hospitality: mission in the aftermath of religious communal violence in Indonesia." Thesis, Boston University, 2011. https://hdl.handle.net/2144/19495.
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Dissertation (Th. D.)--Boston University, 2011.This dissertation argues that in the aftermath of religious communal violence in Indonesia, Christian mission practice should take the form of hospitality. A fundamental Christian tradition, hospitality has been theologically reclaimed in recent decades and has become central to the contemporary discourse on mission and religious pluralism. This dissertation particularizes the broader discourse by identifying the missiological dimension of local Indonesian hospitality as a vital Christian interreligious practice in the aftermath of religious communal violence. [TRUNCATED]
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Russek, Lisa Marie. "Social workers' responses to religious clients." CSUSB ScholarWorks, 1995. https://scholarworks.lib.csusb.edu/etd-project/1042.
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Brinsfield, Gregory S., and Christopher B. Ashby. "Convergence and religious terrorism in America." Thesis, Monterey, California. Naval Postgraduate School, 2004. http://hdl.handle.net/10945/1464.
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Approved for public release; distribution is unlimited.Religious terrorism, as most recently highlighted by the horrendous 9/11 attacks, is not a new phenomenon. It is not restricted to any one particular religion or belief system, nor is it reserved as a weapon against foreign lands. Domestic religious terrorism is just as prevalent throughout history and is brought about by certain converging factors at particularly susceptible times within the society, such as economic difficulties, new or modified technologies, and social uncertainties. Under these conditions, a charismatic leader with an appealing ideology and access to sufficient resources may become a very powerful threat to society, pitting the secular against the divine. This type of convergence may result in altogether new religious movements, or the unexpected growth of fringe groups that, until they act, are not even identified. Examining the historical convergences of the Reformation, First and Second Great Awakenings, and the trends of modern domestic society, we find that the threads which hold these movements together remain consistent throughout history. Enabled by the rapid growth of technology, these groups have unprecedented potential power. A group that decides to become offensive or use weapons of mass destruction, such as Japan's Aum Shinrikyo, may pose an unacceptable risk to our country.
Major, United States Air Force
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Ismail, Badroen. "Potential use of Islamic finance among Muslims in Port Elizabeth." Thesis, Nelson Mandela Metropolitan University, 2017. http://hdl.handle.net/10948/17526.
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The resurgence of Islam across the globe combined with the resilience that Islamic financial assets have shown against the onslaught of the current financial crisis, make Islamic finance an attractive alternative financial system. Over the past decade, the Islamic finance sector have shown double digit growth rates beyond the traditional areas of the Gulf Cooperation Council (GCC) regions of Asia as well as other parts of the Middle-East and North Africa (MENA) regions. Research suggests that the future of Islamic finance in Africa depends on business opportunities in South Africa, Kenya, Nigeria and Senegal. The South African government, in conjunction with the national finance authorities, have made their intention clear to position the country as the Islamic finance hub for the rest of the African continent. Despite various marketing campaigns over the past decade to convince the public that Islamic banking and finance is for everyone, non-Muslims generally view Islamic banking as being for Muslims alone. Scepticism towards Islamic finance has resulted in a mere 15 per cent of the estimated 1.5 million South African Muslims currently making use of the sector’s banking and retail instruments. This lack of interest is impacting negatively on the country’s aspirations to establish itself as the gateway of Islamic finance to the rest of Africa. Generally, people’s attitudes toward utilising Islamic finance are regarded as a key obstacle to the development of the Islamic banking and finance system in Muslim minority countries. A Kuwait Finance House research report (2012) highlighted a lack of awareness and knowledge of Islamic finance products and services as key factors stifling the growth of the Islamic finance sector in South Africa. In this context, it was deemed necessary to analyse how knowledge, awareness, expectations, beliefs, perceptions and ancillary external factors impact on potential users’ attitude and decision to adopt or reject Islamic finance.By means of adapting Fishbein’s (2000; 2008) Integrative Model of Behavioural Prediction, a universally-acceptable behavioural-change model, this research explains in a holistic manner how cognitive, affective and environmental measures impact on a Port Elizabethan Muslim’s attitude and eventual decision to accept (or reject) Islamic finance. This study has found that knowledge was the most important variable influencing attitude and intention to use (or reject) Islamic finance. Consequently, this thesis proposed that Islamic institutions should focus their efforts on promoting knowledge and awareness of their products among the South African Muslim and non- Muslim population. As the global Shari’ah finance industry continues its positive growth trajectory, it is imperative that Islamic finance stakeholders in South Africa ensure that they exploit the benefits derived from online learning platforms and assist, by means of cross-border collaborations, more students to have greater access to Islamic finance courses. Furthermore, universities and training institutions are encouraged to offer courses and qualifications in Islamic finance to close the talent gap that currently exist in this particular field of study.
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Carey, Amelia Brooke. "Religious affiliation and religiosity : variations on the perceptions of domestic violence." Honors in the Major Thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1373.
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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.Bachelors
Sciences
Sociology
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Amirmostofian, Parisa. "Art Therapy and Complex Trauma Related to Political and Religious Violence." Digital Commons at Loyola Marymount University and Loyola Law School, 2012. https://digitalcommons.lmu.edu/etd/113.
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This study uses heuristic research as the basis for an art exploration into the experience of exposure to traumatic events leading to complex trauma, from early adolescence to adulthood. This paper reviews the existing literature about Islamic religious fundamentalism, political violence and war. The literature on risk factors and the effect on this type of trauma psychology, human rights and women’s rights are discussed. The literature review considers psychological treatment considerations and existing art therapy literature. In the data gathering phase the researcher employs the Art Therapy Trauma Protocol to examine the residual of violent experiences; this includes a series of paintings created using the bilateral stimulation process. After a period of incubation, the data is further culled and analyzed by using filtering with suggested symbolic meaning from various theorists and literature and personal interpretation drawn from dominant themes. This analysis happened during Illumination and Explication phases of the study.
The finding of this study supports that the effect of the traumatic life experiences during adolescence has caused splitting in the researcher. This research asserts that using the art therapy method (ATTP) in combination with the heuristic methodology has helped the researcher to gain clarity about herself and provided a new perspective and schema about self and the world. The research process has helped the researcher to gain a holistic sense of herself as thriving after the traumatic life experiences rather switching between the split selves of the victim and survivor.
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Speight, Shannon L. "Social Context for Religious Violence in the French Massacres of 1572." Wright State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=wright1280945686.
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Nordquist, Angelica. "Sexual Violence in South Africa : Religious leaders as local norm entrepreneurs." Thesis, Linnéuniversitetet, Institutionen för samhällsstudier (SS), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-105249.
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Sexual violence against women is a broad and serious problem all over the world, but South Africa is one of the countries that stand out with their high statistics, where women are mostly targeted and exposed to this violation. At the same time, there are many women’s and human right’s organisations in South Africa working to address sexual violence and support survivors and fighting for equality between men and women. In this study, five organisations have been interviewed, whereof four of them are working with religious leaders as an approach to fights sexual violence. The result and analysis suggest the importance of both women’s and human rights organisations as norm entrepreneurs, as well as the importance of religious leaders as local actors to facilitate the work of internalizing gender equality and fight sexual violence. The mentoring and support from organisations and the work with religious leaders have shown positive progress in several areas of their work to localize and internalize gender equality. However, the organisations are facing limitations in their work with religious leaders which might limit the progress of localization and internalization.
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Staffell, Simon. "Political violence and religious discourse : the case of Iraq 2004-5." Thesis, University of Sheffield, 2012. http://etheses.whiterose.ac.uk/2575/.
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Makhlouf, Issa. "La mort violente au Liban : expérience et expression (de 1975 à nos jours)." Paris 5, 1987. http://www.theses.fr/1987PA05H083.
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Le Liban est un pays déchire par douze ans de guerre. Depuis 1975, le Liban est devenu synonyme de mort et de violence. Nous nous sommes proposé d'étudier la mort violente : ses manifestations au quotidien et ses répercussions dans le domaine culturel. Notre travail se divise en trois grandes parties : dans la première, nous nous sommes penchés sur l'exemple de Beyrouth, lieu de toutes les dissensions et de toutes les souffrances. Ici sont abordés les problèmes connexes a la survie de Beyrouth et de ses habitants, en particulier celui des abris. En tant que capitale, Beyrouth était le drain de tous les mouvements migratoires intérieurs au Liban. Nous étudions donc ici les influences sur la démographie libanaise. Ensuite, nous avons tenté de dresser le bilan des formes de violence qui se manifestent aussi bien à Beyrouth que sur l'ensemble du territoire libanais : prise d'otages, torture, massacres, voitures piégées, francs-tireurs, viols, suicide, etc. . . . Ainsi que les changements de mentalité entrainent par le déchainement de haine, et les conséquences extrêmes de la guerre sur les individus. La deuxième partie est consacrée à l'étude de la "dimension magico-religieuse dans la guerre". Faisant table rase des normes qui régissaient la vie libanaise avant 1975, la guerre a réveillé des attitudes religieuses qui touchent à l'irrationnel, ce sont: le martyre, l'immortalité du chef, la multiplication des "miracles" et la ritualisation du quotidien. Dans la troisième partie, nous étudions "l'influence de la guerre sur les moyens d'expression et de création". Nous tentons une analyse de la fascination exercée par l'image, et de façon plus générale, les moyens par lesquels l'image et le verbe tentent de rendre compte de la guerre, ceci sur deux modes : celui de l'information et celui de la sublimation. Ainsi notre travail est une approche anthropologique de la mort violente dans sa pluralité; et de la guerre qui procède a un total renversement des valeursAfter a twelve year war, Lebanon is a torn country. Since 1975, Lebanon has become synonymous with death and violence. We proposed to study the violent death in this country: its daily manifestations and its repercussions in the cultural field. Our study is divided in three parts : in the first one, we have bent over the example of Beirut where happened all the dissensions and suffering. Here we start on the problems which are related to the survival of Beirut and its inhabitants, especially the subject of refuges. As the capital, Beirut constituted the underground of all interior migration movements in Lebanon. So, we study here the influences on the Lebanese demography. Then, we tried to review the final toll of violence which is manifested in beirut as well as in the other regions in Lebanon : hostages, torture, massacre, trapped-cars, "franc-tireur", rape, suicide, etc. . . Just as the mentality changing by the eruption of hate and the extreme results of war on the individuals. The second part is consecrated to the study of "the magical-religions dimension in war". On making a clean sweep of the norms which govern Lebanese life before 1975, war has awaken religions attitudes which touched the irrational: martyrdom, chief, immortality, multiplication of "miracles" and daily ritualism. In the third part, we study "the influence of the war on the expression and creating ways". We tried to make a fascination analysis trained by picture, and more generally, the ways by which picture and works try to realize war; this rests on two methods : inforation and sublimation. So, our work is an anthropological approach of the violent death in his plurality, and of war which proceeds to a total inversion of values
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Woodhull, Jennifer Green. "The barzakh and the bardo: challenges to religious violence in Sufism and Vajrayana Buddhism." Doctoral thesis, Faculty of Humanities, 2019. https://hdl.handle.net/11427/31800.
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In the twenty-first century, religious violence has become endemic in our world. Scholars are divided on the true motivations for such violence, however. While some perceive inherent incitements to violence embedded in religion itself, others blame other factors—primarily, competition for resources, which then co-opts religious feeling in order to justify and escalate conflict. This dissertation proposes that more fruitful answers to the riddle of religious violence may lie in the relationship between collective identity and religious allegiance. Identity construction is liminal and, as such, experiential. Hence, this study applies the analytical lens of liminality to explore possible understandings of religious violence. Taking the position that liminal passages are natural and unavoidable aspects of lived experience, it argues that the fixation on doctrinal certainties and religious ideals common among perpetrators of religious violence functions largely to oppose the ambivalence and uncertainty characteristic of liminality. It further posits the hypothetical phenomena of reactive projection and autonomic liminality as reactions to liminal experience, leading to eruptions of violence. The Tibetan Buddhist bardo and Sufi barzakh constitute religiously sanctioned instances of liminality. Although these passages are conventionally perceived as postmortem locales, both systems include broader metaphysical understandings, making their transformative potential profoundly relevant to spiritual practice during this lifetime. I argue that a close reading of the bardo and the barzakh demonstrates the capacity of religious tradition to offer compelling alternatives to the fixation on the extreme views typically implicated in religious violence. I further propose that the nondualistic, inclusive worldview implicit in understandings of the bardo and barzakh may prove useful in promoting a practice of “reflective interiority”—not only in disrupting the rigid mindset of those moved to perpetrate religious violence, but also in shifting the moral fixity sometimes associated with the scholarship on religious violence.
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Macy, Alexandra G. "The Socio-economic and Religious Aspects in Robinson Crusoe." Scholarship @ Claremont, 2011. http://scholarship.claremont.edu/cmc_theses/199.
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In the novel, Robinson Crusoe, Daniel Defoe examines a wide range of complex issues. Defoe takes the typical adventure theme and transforms it into a thought-provoking reflection of many issues involving society. A blending of economic and religious issues is created by first focusing on economy, then bringing the issue of religion in, and finally allowing for the portrayal of the interpenetration between each. Defoe proves that it is possible to live by economic practices and monetary values while still maintaining a good, moral character. The emphasis on economic issues is extremely apparent, as Defoe calls into question the concept of money and its value, as well as its place in society. Crusoe is first portrayed as a man defined by money and ruled by economic principles. Even when removed from society, he is impelled to practice many economic conventions, such as investment, moderation and the idea of profit. Defoe creates Crusoe to be so greatly influenced by money and the economy in the beginning so as to better emphasize the intertwining of his economic side with his religious side. The Christian values and morals of Crusoe dominate the latter part of the novel. He rediscovers the Bible and its teachings and learns the importance of repentance and giving thanks. The provocative progression in unveiling the many layers of Crusoe allows for the reader to see that the man they thought to be defined by money is rather a man trying to live by the Word of God.
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Armstrong, Darren Philip. "The religious aspects of the works of J.R.R. Tolkien." Thesis, Durham University, 1994. http://etheses.dur.ac.uk/1044/.
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This thesis maintains that no comprehensive assessment of the work of J. R. R. Tolkien can be made without giving due weight to him as a religious writer, in the senses that : (a) he maintained an esthetic that is intrinsically Christian, believing that certain kinds of fantasy can bring new insights of the fallen world; (b) that writing, or sub-creating, was for him an essentially religious activity, participating in the myth of Creation; (c) his major fantasy texts contain subtle, often subliminal allusions to the Judaeo-Christian scriptures, although stripped of any dogmatic content; and (d) his major texts assume a cultural authority, through an allusive use of imagery and imitation of scriptural syntax to operate as a quasiscripture. I also consider Tolkien's treatment of major theological issues and assess how well suited the format of fantasy fiction is for the exploration of such themes.
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Carbonneau, André 1952. "Conscientious objectors to a medical treatment - what are the rules?" Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30290.
Full textAbstract:
Patients who refuse a specific medical treatment for religious reasons must often overcome strongly entrenched presumptions held by physicians and judges, presumptions frequently based on personal values. A case in point is the refusal of blood transfusion therapy by Jehovah's Witnesses.This paper rests on the following theory: The sanctity of life principle is not necessarily violated by respecting the autonomous decision of a patient who, for religious or moral reasons, chooses one therapy over another that may be favored by the treating physician. Where a patient has decided for conscientious reasons against a certain treatment in any given medical situation, the need to be informed will shift from the patient to the physician. The physician must understand the nature of the religious or moral conviction, as well as his own moral and legal obligation to respect the patient's wishes by providing the best medical care under the circumstances.