To see the other types of publications on this topic, follow the link: Socio-religious.
Dissertations / Theses on the topic 'Socio-religious'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Socio-religious.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Budjianto, Bambang. "Socio-religious values and participation." Thesis, Oxford Centre for Mission Studies, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421102.
Full text
2
Talib, Ahmad Tarmizi. "Socio-religious tolerance : Malaysia as a case study." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.631567.
Full text
3
Jakubek, Joseph T. "Religious and Socio-Demographic Determinants of Marital Satisfaction." Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etd/1455.
Full textAbstract:
This thesis examines the relationship between socio-demographic characteristics, levels of personal religiosity, and reported marital satisfaction. Current research suggests links among these dimensions of interpersonal life, and building upon existing literature, I examine the effects of one's religious homogamy and the salience of religious homogamy in relation to one's reported marital satisfaction. Data used are parts of Wave II of the Baylor Religious Survey, a religiously-focused data set that compiles information of social and religious attitudes, beliefs, and behaviors on a national scale. Multiple hypotheses on possible links between variables are tested, and the relationships between marital satisfaction and many religious and sociodemographic variables are upheld; however, the relation between the salience of religious homogamy and marital satisfaction is most prevalent.
4
Macy, Alexandra G. "The Socio-economic and Religious Aspects in Robinson Crusoe." Scholarship @ Claremont, 2011. http://scholarship.claremont.edu/cmc_theses/199.
Full textAbstract:
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.
5
Sentosa, Lucas Shindunata. "Continuity and change in balinese dwelling environments : a socio-religious perspective." Diss., Georgia Institute of Technology, 1994. http://hdl.handle.net/1853/23001.
Full text
6
Jainuri, A. "The Muḥammadiyah movement in twentieth-century Indonesia : a socio-religious study." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60699.
Full textAbstract:
This thesis deals with the socio-religious role of the Muhammadiyah movement from 1912 to 1990. The study analyzes the fundamental ideology of the movement, and its implementation in the religious and social life of the Indonesians. Its religious outlook illustrates its character as a purifying movement which is devoted to performing religious practice ('ibadah) based on the authentic sources. At the same time it also provides ideas which enable the movement to encourage moral reform and yet which are adaptable to contemporary conditions. The ideas manifest themselves in the form of various religious activities of dakwah (propagation), and a great number of educational institutions and social endeavors. The importance of the Muhammadiyah movement lies in its significant contribution in bringing about profound changes in the religious, social, and educational aspects of the Indonesian Muslim's life.
7
Curcio, Janice Ann. "Genesis 22 and the socio-religious reforms of Ezra and Nehemiah." Thesis, Brunel University, 2010. http://bura.brunel.ac.uk/handle/2438/4528.
Full textAbstract:
The objective of this research project is to build a sound defense of the hypothesis that Genesis 22, the story of the testing of Abraham, functioned in Persian Period Judah to benefit the systematic socio-religious reforms implemented by Ezra the priestly scribe. It is argued in this dissertation that the “Book of the Law” Ezra read to the Temple community is a version of the Pentateuch, which under Ezra’s care had become the holy writ of Judaism. Based on Ezra’s scribal abilities, priestly status, royal commission to teach God’s Law to the people of the Trans-Euphrates Satrapy, and his impetus to reform the apostate Temple community, it is argued that Ezra is the final redactor of the Book of the Law of Moses. Being deeply immersed in the Pentateuch, it is most likely that Ezra would have used the narrative material in the corpus that would best effect socio-religious reform. It is shown in this dissertation that there could be no better text than Genesis 22 to instill that ideology in the apostate Temple community. It is further postulated that Genesis 22 would have been used at that time to instill in the apostate members of that community a sense of reverence for God, obedience to the tenets of the Book of the Law, which overwhelmingly advocates a lifestyle of socio-religious separateness. It is also argued that embracing that ideology was paramount to the survival of the Temple community as a distinct religious entity in the Persian Empire, as well as to regaining their autonomy over the Land. A redaction critical analysis, an examination of key words and phrases, a consideration of separateness as the ideology of the postexilic period, and a study on cultic reform in Ancient Israel are used to support the argument that Genesis 22 was used to impact the wayward fifth-century Jews. Furthermore, it is shown that divine testing, the fear of God, covenant, and socio-religious separateness expressed in the Abraham cycle (all of which culminate in Genesis 22) are the main concerns of Ezra, making the narrative an indispensable didactic in the reform and indoctrination of the apostate elders, priests and Levites of the Jerusalem Temple community. It is shown that Abraham’s demonstration of utter reverence and radical obedience to God’s directives would have best set the standard of the God fearing Jew at that time. Having apparently lost their identity as the people of Yahweh, whose original vocation it was to bless the nations with the revelation of the one true God of creation and his Law, it has been argued in this dissertation that Genesis 22 would have been used in the effort to restore that identity to the Temple community in the fifth-century reform movement.
8
Farina, Egidio. "The impact of political and religious leaders on socio-economic outcomes." Thesis, University of Sussex, 2018. http://sro.sussex.ac.uk/id/eprint/75228/.
Full textAbstract:
This thesis investigates how political or religious leaders have an impact on several socio-economic outcomes in two different countries, the United States and Italy. In the first empirical chapter I analyse how the race of a politician can have an impact on the incidence of crime. I answer this question by focusing on large US cities, where active participation in the political life of the African-American candidates has undergone a strong upsurge since 1965. In order to deal with the endogeneity of black candidates to city characteristics, a regression discontinuity is used, exploiting the multi-racial elections decided by a narrow margin of victory. The results show that the number of motor vehicles stolen increases considerably the year after the election of an African-American candidate. I investigate, as a possible channel of influence, how police employment responds to the election of a black mayor, finding a negative effect the year after the electoral race. The second empirical chapter studies how electoral outcomes can shape individuals' migration decisions. Using the Italian mayoral elections data from 2001 to 2014, I study how foreign citizens' internal migration with a regular residency permit in North Italy can be affected by the election of a mayor affiliated to the Northern League (Lega Nord) party, a far-right political movement characterised by a strong federalist, populist and anti-immigration ideology. To deal with the endogeneity of the Northern League to city characteristics, a sharp regression discontinuity is used. Overall the results show that a mayor affiliated to the Northern League party causes an increase in the foreign out-migration rate one year after the election. The third empirical chapter investigates the impact of papal visits to Italian provinces on abortions and live births from 1979 to 2012. Using an event study methodology, we find a strong decrease in the number of abortions following papal visits. This effect commences at about the 3rd month and persists until about the 11th month after the visits. However, we find no significant change in the number of live births. We argue that a fall in the incidence of unplanned pregnancies best explains our results. This fall appears to be concentrated among married women, a demographic that shows the biggest jump in religiosity when the pope visits.
9
De, Silva Tamara. "Symbols and ritual the socio-religious role of the Ìgbìn drum family /." College Park, Md. : University of Maryland, 2006. http://hdl.handle.net/1903/3919.
Full textAbstract:
Thesis (M.A.) -- University of Maryland, College Park, 2006.Thesis research directed by: Dept. of Art History and Archaeology. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
10
Fearn, Michael. "A socio-psychological profile of subject perceptions of A-level religious studies students." Thesis, Bangor University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.252367.
Full text
11
Jennings, Mark. "Realms : a phenomenological, socio-cultural and theological-religious studies exploration of musical spaces /." Murdoch University Digital Theses Program, 2009. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20100421.135501.
Full text
12
au, m. jennings@murdoch edu, and Mark Jennings. "Realms: A Phenomenological, Socio-Cultural and Theological-Religious Studies exploration of Musical Space." Murdoch University, 2009. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20100421.135501.
Full textAbstract:
This thesis sets out to explore the ways people use and interpret experience of music, the divine and interaction with other people within discrete musical spaces. This exploration takes place in two sites: a Pentecostal church in suburban Perth, Western Australia, and the West Coast Blues & Roots festival, a well known music festival held annually in Fremantle, Western Australia. I have nominated these two sites as realms because they are spaces set up for the performance and experience of music.
My primary questions about these sites relate to how people interact with music, each other and the divine within these realms. This study combines socio-cultural and theological-religious studies theories to illuminate the processes, experiences and interpretations occurring within these musical realms. This has important implications for understanding how people use and interpret music in relation to the world outside the musical realm. People use these experiences to dream and imagine the shape of ideal relationships and communities with each other and the divine presence, and to escape and transform the world outside the musical realm.
In this thesis I compile data from participant observation and in-depth interviews at both sites, as well as published interviews with performers. I construct two case studies of the sites, portraying a day in the life of a participant in both realms. For each case study I outline ten different interpretive paradigms, five from socio-cultural theorists and five from theology and religious studies. I analyse the data using the phenomenological method, taking a component of data from the fieldwork and comparing and contrasting it with theory. At the end of each chapter I summarise the process and make some remarks relating to the implications of the study.
The resulting work makes important contributions to understanding how socio-cultural studies and theological-religious studies can work together in an interdisciplinary fashion to illuminate phenomena. The study sheds light on the nature of musical realms, as well as proto-religious phenomena and methodological agnosticism. Further, this work presents useful contributions into the ways churches may understand and interact with spiritual experience that occurs outside of religious settings. Finally, performers and artists and community workers will benefit from the conclusions of this study on the ways in which people use music and realms to escape, transform and imagine community and society.
13
Jennings, Mark. "Realms: A Phenomenological, Socio-Cultural and Theological-Religious Studies exploration of Musical Space." Jennings , Mark (2009) Realms: A Phenomenological, Socio-Cultural and Theological-Religious Studies exploration of Musical Space. PhD thesis, Murdoch University, 2009. http://researchrepository.murdoch.edu.au/1675/.
Full textAbstract:
This thesis sets out to explore the ways people use and interpret experience of music, the divine and interaction with other people within discrete musical spaces. This exploration takes place in two sites: a Pentecostal church in suburban Perth, Western Australia, and the West Coast Blues & Roots festival, a well known music festival held annually in Fremantle, Western Australia. I have nominated these two sites as “realms” because they are spaces set up for the performance and experience of music.
My primary questions about these sites relate to how people interact with music, each other and the divine within these realms. This study combines socio-cultural and theological-religious studies theories to illuminate the processes, experiences and interpretations occurring within these musical realms. This has important implications for understanding how people use and interpret music in relation to the world outside the musical realm. People use these experiences to dream and imagine the shape of ideal relationships and communities with each other and the divine presence, and to escape and transform the world outside the musical realm.
In this thesis I compile data from participant observation and in-depth interviews at both sites, as well as published interviews with performers. I construct two case studies of the sites, portraying a “day in the life” of a participant in both realms. For each case study I outline ten different interpretive paradigms, five from socio-cultural theorists and five from theology and religious studies. I analyse the data using the phenomenological method, taking a component of data from the fieldwork and comparing and contrasting it with theory. At the end of each chapter I summarise the process and make some remarks relating to the implications of the study.
The resulting work makes important contributions to understanding how socio-cultural studies and theological-religious studies can work together in an interdisciplinary fashion to illuminate phenomena. The study sheds light on the nature of musical “realms”, as well as “proto-religious phenomena” and “methodological agnosticism”. Further, this work presents useful contributions into the ways churches may understand and interact with spiritual experience that occurs outside of religious settings. Finally, performers and artists and community workers will benefit from the conclusions of this study on the ways in which people use music and realms to escape, transform and imagine community and society.
14
Syaroni, Mizan. "The Majlisul Islamil Ala Indonesia (MIAI) : its socio-religious and political activities (1937-1943)." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21270.
Full textAbstract:
This thesis investigates the activities of the Majlisul Islamil A`la Indonesia (MIAI), an Islamic federative organization of pre-independent Indonesia, elaborating in particular on the federation's socio-religious and political stance. Operating for only six years (1937--1943), the MIAI represented Muslim groups, as a counterpart to the "secularists," within the nationalist movement during both the final years of Dutch rule and the early stages of the Japanese occupation. The MIAI was established for the specific purpose of unifying the Islamic organizations---political and non-political, traditionalist and modernist alike---while at the same time reviving Muslim political and socio-religious strength after the decline of the Sarekat Islam, which had for almost fifteen years dominated the nationalist scene.The mission of the MIAI was seen by Muslims as a response to the threat posed by external forces. It reacted in particular against Dutch policies considered discriminatory by Muslims concerning matters involving Islamic belief and practice, such as marriage and education. The federation also took a strong stand regarding Christian polemic aimed at Islam and took part in Indonesian Muslim response. That the establishment of the MIAI was favored by most Islamic organizations attested to the strong sentiment among Indonesian Muslims for a common front, regardless of their differences on socio-religious and political issues. Together with the GAPI (Gabungan Partai Politik Indonesia or the Federation of Indonesian Political Parties) and the PVPN (Persatuan Vakbonden Pegawai Negeri, or the Association of Government Employees), the MIAI took part in demanding political reform on behalf of Muslim groups. Indeed, notwithstanding its short life span, the MIAI was a pioneer for national unity in general and Indonesian Muslim unity in particular.
15
Gencoglu, Halim. "Socio-political challenges of marginal religious groups: the Sabbatean movement as a case study." Doctoral thesis, University of Cape Town, 2018. http://hdl.handle.net/11427/29498.
Full textAbstract:
Minority religious communities, like the Sabbateans, have often been labelled and marginalised by mainstream religions. At times, their leaders have been labelled as ‘false messiahs’ by society or the state. To what extent do states play a role in facilitating the integration of diverse groupings? This question is particularly topical in the 21st century context of cross-border migrations, but also a perennial question facing society, as minority religious movements developed throughout history. The study focuses on one of the minority movements in Abrahamic religions, Sabbateanism. It analyses the development of the Sabbateanism by controversial Jewish Rabbi, Shabbetai Tzvi in the Ottoman Empire. Tvzi attracted many followers, but also received criticism from orthodox Jews and others, especially when he converted to Islam. The thesis analyses how the movement evolved during Tzvi’s life, and after his death, and what may have urged his followers to hide their religious identities. It then compares this movement with other controversial minority movements, such as Crypto-Christianity and the Ahmadiyya movement in Islam. This comparison offers insight into the minority groups’ challenges, and into the reasons that they have been labelled as ‘heretical’ in Islamic, Christian and Jewish societies. In terms of methodology, the study draws on unique archival materials from Turkey and Israel, dating back to the 17th century. The thesis traces Turkish-Jewish relations prevailing in Asia from the 7th century onwards, to contextualise the Ottoman state’s approach towards Tzvi and his religious movement. It then analyses the State policies towards Sabbateanism and other minority groups. The study critically examines these instances in world history when minorities have been labelled as heratical and some are still labeled as such, even though “tolerance” and “respect” are considered the hallmark of modernization. The study shows that Ottoman rulers developed an elaborate system to accommodate non-Muslim (Dhimmi) societies within the Islamic state. This is perhaps what inspired Toynbee, who was otherwise critical of the Ottoman Empire, to describe it as close to ‘Plato’s ideal state’. This said, the research findings prompt critical reflections on the role of state policies in Ottoman times and beyond, and the effects of religious and national identities on the assertion and flourishing of minority groups.
16
Ng'atigwa, Francis Xavier Verfasser], and Jürgen E. [Akademischer Betreuer] [Müller. "The Media in Society: Religious Radio Stations, Socio-Religious Discourse and National Cohesion in Tanzania / Francis Xavier Ng'atigwa. Betreuer: Jürgen E. Müller." Bayreuth : Universität Bayreuth, 2013. http://d-nb.info/1059910411/34.
Full text
17
Syaroni, Mizan. "The Majlisul Islamil A¬la Indonesia (MIAI), its socio-religious and political activities, 1937-1943." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0025/MQ50577.pdf.
Full text
18
Baek, Hyomin. "Jang Ilsoon's socio-religious thought and its relevance for the Catholic Church in South Korea." Thesis, Lancaster University, 2017. http://eprints.lancs.ac.uk/125092/.
Full textAbstract:
Religious individuals and communities have been at the heart of civil society and played a crucial role in the social and historical sphere of twentieth-century Korea. In particular, the Catholic Church in Korea had been widely credited for its dedication to justice for the weak and to democracy. However, it is undeniable that the Catholic Church in South Korea has lost its social influence. Indeed, over the past decade there has been a significant drop in the number of Catholics and the Church, once a pillar of civil society, has continuously lost its social position. While there are various possible explanations for this circumstance, a satisfactory one can be found in its recent past history. During the 1970s and 1980s the Church was the symbol of social and political resistance, and there was a lay leader and activist, who played a significant background role. Admittedly, Jang Ilsoon (1924-1994) is a little-known figure and thinker within Christian communities in contemporary Korea, but his teachings are far more influential among non-believers than Catholics regardless of their faith and political stance. The rationale is that he has been known to be a social activist or thinker rather than a Catholic lay leader. This is the first study to identify him as a Catholic activist and religious thinker. It aims to make an original contribution to growing interest in him and his ideological contributions to modern Korean. To scrutinise his socio-religious thought and life, this study grapples with his biographical facts and ideas, focusing on his interaction with the Catholic Church in twentieth-century Korea. As an introduction to his religious thought, this study focuses its religious background to explain how his thinking is shaped by three distinct religious ideas: Donghak, Seon Buddhism and Catholic teachings, and examines the influence of these religious ideas to grasp his thought and to understand his socio-political action. This study also discusses the way in which his religious idea can contribute to the recent pastoral realities of the Church.
19
Musa, Aliyu. "The role of political, socio-economic factors and the media in Nigeria's inter-religious conflict." Thesis, University of Liverpool, 2011. http://livrepository.liverpool.ac.uk/5335/.
Full textAbstract:
This study is about the coverage of religious conflict in Nigerian newspapers. Although it was not originally intended to compare the coverage of the conflicts between papers in the North and those in the South of Nigeria, the perceived differential situations of the media in the two regions necessitated such a comparison. It is a qualitative research project consisting of three studies: First, there was a comparative critical examination, through critical discourse analysis, of the reports by two newspapers, THISDAY and Daily Trust, during the November 2008 religious violence in Jos, a central Nigerian city. Second, by means of interpretative phenomenological analysis interview data obtained through the semi-structured technique from Nigeria were critically analysed. Third, also applying interpretative phenomenological analysis data obtained by means of focus group interviewing from Nigeria were critically analysed. The results in all three cases suggest the newspapers are regionally, ethnically and religiously inclined; they are particularly affected by factors like ownership, location, staffing and audience perception, which determine how they tailor reports; the newspapers are not usually the cause of religious crises but they stoke the problem through biased and sometimes inflammatory reports; and, although, they are very vibrant factors like Nigeria’s economic recession, political culture – arguably comprising of violence, corruption and tribalism – and new media/technology and so on, contribute towards making their role in the conflicts one of amplification rather than mitigation. The thesis also suggests the application of Allport’s (1954) contact hypothesis using the media as a conduit towards de-emphasising dissimilarities, while emphasising similarities to reduce tension and prevent conflict.
20
Ingram, Kevin. "Secret lives, public lies the conversos and socio-religious non-conformism in the Spanish Golden Age /." Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2006. http://wwwlib.umi.com/cr/ucsd/fullcit?p3236820.
Full textAbstract:
Thesis (Ph. D.)--University of California, San Diego, 2006.Title from first page of PDF file (viewed December 7, 2006). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 307-318).
21
Abrahams, Naasiha. "Managing socio-religious expectations in an intimate space : examining Muslim-interfaith marriage amongst working class communities in Cape Town." Master's thesis, University of Cape Town, 2012. http://hdl.handle.net/11427/10021.
Full textAbstract:
This study investigates how marriage norms are negotiated and constructed in the context of Muslim-interfaith marriage amongst those from primarily working class communities in Cape Town. It also explores the religious identity of individuals and its effect on the marriage. Interfaith marriage has become increasingly prevalent amongst Muslims in South Africa. Moreover, while it is often assumed that Muslims in whatever context follow Islamic law in their everyday lives, social practice often takes precedence. Interfaith marriage as generally "atypical" marriage amongst Muslims provides a particularly informative lens with which to examine Muslim marriage. The findings of this research suggest that interfaith couples construct marriage norms through a balance of religious and social expectations, including their own, rather than a strict following of religious law.
22
Renner, Jasmine, and Arnold Nyarambi. ""Historical, Political, Cultural, Socio-Economic and Religious Forces Influencing Gender Equality Experiences in Zimbabwe and Sierra Leone"." Digital Commons @ East Tennessee State University, 2013. https://dc.etsu.edu/etsu-works/8249.
Full text
23
Giay, Benny. "Zakheus Pakage and his communities indigenous religious discourse, socio-political resistance, and ethnohistory of the Me of Irian Jaya /." [Indonesia] : UNIPA-ANU-UNCEN PapuaWeb Project, 2002. http://www.papuaweb.org/dlib/s123/giay/%5Fphd.html.
Full text
24
Fukaya, Masashi. "Socio-religious functions of three Theban festivals in the New Kingdom : the festivals of Opet, the Valley, and the New Year." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:a9eebe42-68d3-42dd-adcd-d1a3da145f0b.
Full textAbstract:
In addition to temple rituals performed for the god by the king, festivals incorporated a broader domain, where a wider public had access to the divine. The participants in feasts ranged from the royal, officials and priests to the non-elite and the dead. Theoretically and ideologically, individuals would have received fruits of the divine power through the king by taking part in celebrations to variable extent. This functioned a vehicle for the god and the king to maintain their authoritative credibility and, by extension, the world order. The circulation of the divine force formed a different appearance at each festival, such as material supplies, promotions, and juridical decrees. These divine conveyances would have more or less met people’s social and religious needs. By embracing modality, periodicity, and publicness, festivals provided participants and audiences with a public setting and a formal means, whereby they were able to seek their identity as part of society. This may or may not have been relevant to personal piety, allegiance, responsibilities, and goodness, but public celebrations at least brought the king’s subjects together to common grounds for official beliefs and social decorum. In order to demonstrate such socio-religious functions of festivals, I will attempt to focus on and examine three Theban celebrations in the New Kingdom, namely, the Festivals of Opet, the Valley, and the New Year, about which a wealth of information has survived. The examination can hardly be possible without exploring the history of these feasts because their development from earlier times, to which part of this thesis is also devoted, shows the continuity of elements essential to Egyptian cult practices, particularly those associated with the mortuary cult.
25
Yidana, Adadow Verfasser], Richard [Akademischer Betreuer] Rottenburg, Reinhold [Akademischer Betreuer] [Sackmann, and James M. [Akademischer Betreuer] Thompson. "Socio-religious factors influencing the increasing plausibility of faith healing in Ghana / Adadow Yidana. Betreuer: Richard Rottenburg ; Reinhold Sackmann ; James M. Thompson." Halle, Saale : Universitäts- und Landesbibliothek Sachsen-Anhalt, 2014. http://d-nb.info/1053959354/34.
Full text
26
Ishaq, Muhammad. "Socio-political impacts of the contemporary religious movements in AJK Pakistan : an empirical study on competing visions of an ideal Islamic society." Thesis, University of Gloucestershire, 2016. http://eprints.glos.ac.uk/5717/.
Full textAbstract:
The aim of this study was to explore the emergence of the three main religious movements in AJK Pakistan and empirically investigate how they utilise social and public spaces to achieve their vision for this society. These groups are recognized as Islamic revivalist movements; therefore, the study aims to explore and understand how religiously motivated values function as social visions to shape or transform a society. As AJK society is largely based on the biraderi or caste system, it is important to explore how the above mentioned religious groups, reconcile their religious ideals to address a socially-segregated society. The role of religion, or more specifically, Islam and Islamic activism, is examined by applying sociological methods; the socio-religious and socio-political activities of the Islamic movements are analysed within the paradigms of the Social Movement theory. The study focusses on three main research questions, (i) the emergence of the Islamic movements, (ii) how they utilise or mobilise resources and (iii) how the movements disseminate their values and message into society. Aside from contemporary India and Pakistan, Kashmir has its own very long history of religion, politics, and independence as a kingdom. It consists of a Buddhist kingdom, a Brahman caste structured society, and a Sufi-oriented Muslim state, while the image of post-colonial Kashmir is totally different, which is divided, governed by foreign rules, and holds differing religious and secular ideologies. There are many active Islamic movements who are working in the name of revivalism, or reform, and who aim to bring changes to the society to make an ideal Islamic society according to their own perceived visions. The focus of this study was upon the three social-religious movements that are seeking to bring changes to the AJK society. Jamat-e-Islami (JI) is a well-known Islamic revivalist movement in the subcontinent; which has more than six chapters in six South-Asian countries. The movement uses many strategies to achieve its social, political and religious goals. In AJK, it is actively using different networks, such as education, health, welfare and politics. Minhaj-ul-Qur’an (MQ) is a comparatively new movement, however, the strategies and methods it deploys are quite like those of the JI Movement, but differ in its application of ideology, vision and rhetoric. Khanqah-e-Fatihiya, or Hadhrat Sahib of Gulhar Sharif (GS), is an apolitical movement that has evolved from within AJK. This movement represents the popular Sufi forms of Islam prevalent within AJK society. However, over the last 30 years, its substantial changes demonstrate elements of an internal revival within the AJK tasawwuf sects, which also emphasise ‘economic and religious emancipation’. The study highlights how these movements adopt different tactics to promote their ideologies through a variety of means, hence, how socio-religious and socio-political strategies are operating in a society which is mainly based on the caste system. As an exploratory, qualitative and ethnographic study, the research is based on three case studies centred on the above mentioned Islamic movements. The study concluded that all three movements had different goals and focus in AJK, for example, JI uses a state-centric approach, MQ mainly concentrates on society, whereas, the Sufi tariqa is an individual-centric movement. All three movements utilise an individual movement structure and apply differing methods to convey their message, in AJK.
27
Yidana, Adadow Verfasser], Richard [Akademischer Betreuer] [Rottenburg, Reinhold [Akademischer Betreuer] Sackmann, and James M. [Akademischer Betreuer] Thompson. "Socio-religious factors influencing the increasing plausibility of faith healing in Ghana / Adadow Yidana. Betreuer: Richard Rottenburg ; Reinhold Sackmann ; James M. Thompson." Halle, Saale : Universitäts- und Landesbibliothek Sachsen-Anhalt, 2014. http://nbn-resolving.de/urn:nbn:de:gbv:3:4-12236.
Full text
28
Ngqeza, Zukile. "The relationship between ideology, food (In) security and socio-religious cohesion in the Old Testament with specific reference to Deuteronomy and eighth century prophets." University of the Western Cape, 2018. http://hdl.handle.net/11394/6673.
Full textAbstract:
Magister Theologiae - MThIn this thesis I show the relationship and interplay between Deuteronomistic ideology, land (which sometimes leads to food security) and cohesion with God and with ‘brothers’ socioreligious cohesion) in Deuteronomy and the eighth century prophets (especially Micah, Amos, Isaiah and Hosea). This research argues that loyalty to the covenant with Yahweh guarantees cohesion/solidarity with Yahweh and with ‘brothers’, as well as “God’s gift of Land” (which sometimes amounts to food security). However, the broken covenant with Yahweh leads to “loss of land” which presents food insecurity, and as a consequence people turn against one another. These three interplaying-themes of ideology, land and cohesion does not follow a set path but rather but they appear in different ways hence in Deuteronomy 8 food security (abundance) leads to “loss of memory about Yahweh”. Yahweh is forgotten! But also food security fosters a relationship with Yahweh (idea of eating to remember Yahweh’s goodness). Deuteronomic texts of feasts, festivals and sharing will be utilized to prove how food (in)security guarantees and/or compromises cohesion with Yahweh and especially ‘brothers’ (Deuteronomy 6,14 and 15). The fertility curses of Deuteronomy 28 will be brought up as proof that the scarcity of food breaks down ideas of sharing and cohesion, hence, parents ate their children in secret without sharing with anyone (Deuteronomy 28:53- 5). Cohesion is compromised due to famine. The relationship between disobedience, food and fertility curses in the eighth century prophets will be explored.
29
Niclas, Zwettler. "Framställningen av islam i svenska läromedel : En kvalitativ textanalys av islams skildring i läromedel för högstadiet." Thesis, Högskolan i Jönköping, Högskolan för lärande och kommunikation, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-40969.
Full textAbstract:
Studien behandlar hur islam presenteras i svenska läromedel för religionsundervisningen på högstadienivå. Syftet och frågeställningarna med studien är att undersöka hur beskrivningen av islam har utvecklats under de tre senaste läroplaner för den svenska skolan, Lgr80, Lpo94 och Lgr11, och genom undersökningen dra slutsatser som är kopplade till den tidigare forskningen. Målet med undersökningen är inte koppla till läroplanerna. Däremot vill jag se hur samhällets förändring har påverkat läroplanerna som i sin tur påverkar våra läromedel. Materialet som används i studien är sex svenska läromedel som har lånats från grundskolor i Jönköpings kommun. Genom analysen av materialet så framkommer det en tydlig utveckling av islam i de svenska läromedlen under tidsperioden 1982-2014. Islam får under 80-och 90-talet, framförallt under Lgr80, en negativ beskrivning som en ociviliserad och våldsbenägen religion där islam är bakom allt som sker i Mellanöstern. Under 2000-talet möter vi författare som försvarar religionen istället för att beskylla den, vissa så pass att nästan framställa islam som felfri. Islam skiljs nu åt från seder och traditioner som är kulturbaserade och som inte tillhör islam. Däremot är vissa författare fortfarande negativa och då till könsrollerna inom religionen. Under 2010-talet och Lgr11 möter vi författare som har en neutral ton emot islam. De försöker inte längre ta en ställning som föregående utan vill vara opartiska och visa på det positiva och negativa som existerar inom alla religioner. Genom studien framkommer även tydliga mönster mellan läromedlen som tillhör samma styrdokument, vilket visar på ett socio-religiöst perspektiv.
30
Mbachirin, Abraham T. Davis Derek. "The responses of the church in Nigeria to socio-economic, political, and religious problems in Nigeria a case study of the Christian Association of Nigeria (CAN) /." Waco, Tex. : Baylor University, 2006. http://hdl.handle.net/2104/4874.
Full text
31
OLIVEIRA, EDVALDO ROBERTO. "CHARITY AND ASSISTANCE: THE PROCESS OF SOCIO-INSTITUTIONAL REORGANIZATION LIVED IN THE DAILY LIFE OF A RELIGIOUS INSTITUTION PROVIDING SPIRITUAL SERVICES IN ROCINHA, RIO DE JANEIRO." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2017. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=32274@1.
Full textAbstract:
PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
Esta pesquisa consiste no estudo do processo de reordenamento vivido no cotidiano de um Centro Espírita localizado em território urbano. O reordenamento, como um paradigma consignado pelo Sistema Único de Assistência Social/SUAS, estabelece um padrão de qualificação dos serviços socioassistenciais. Isto significa para as instituições do universo filantrópico religioso o imperativo de transitar de uma prática tradicional sociorreligiosa para efetivação de um serviço socioassistencial, em conformidade com o marco regulatório do SUAS. O que implica, em um processo de mudança da cultura organizacional mediante ações pedagógicas, a partir do qual a caridade permanece, mas em seu significado original de princípio ético que fundamenta um padrão de sociabilidade reconhecedor do outro como sujeito de direitos. A base teórica do estudo contou com três conceitos, considerados fundamentais, por se constituírem em pedras angulares de três modelos de proteção social que marcaram a trajetória da assistência social no Brasil: CARIDADE, FILANTROPIA e JUSTIÇA. Destacou a construção da proteção sociorreligiosa espírita no Brasil, consoante as experiências humanas de proteção primária e secundária que atravessaram culturas e práticas sociais ao longo do tempo. Reconheceu a implementação de um modelo de proteção social não contributiva no Brasil como uma conquista civilizatória que afirma direitos para segmentos populacionais em situação de desproteções que configuram expressões da questão social. Para tanto, utilizou um tipo de investigação denominada de Observação Participante. No caso, aplicada em uma experiência singular de reordenamento de uma instituição religiosa espírita - Rocinha /Rio de Janeiro - que tem, além da finalidade de estudar e divulgar o Espiritismo, a de ofertar serviços e benefícios socioaasistencias, participando da rede de proteção social básica territorial.
This Research project aims to analyses the reordering process experienced on the daily life of a spiritualist religious institution located in urban territory. The reordering, as a paradigm used by the Unique System of Social Assistance - SUAS (Portuguese abbreviation), establishes a standard of management and qualification of these social services. This means for the institutions of the religious philanthropic universe the need to move from a traditional socio-religious practice for realization of social assistance services in accordance with the regulatory framework of SUAS. What implies an organizational culture change process, through educational activities, from which charity remains, but in its original meaning of ethical principle that bases a pattern of social skills, that recognizes the other as a citizen with rights. The theoretical basis of the study will have three concepts considered fundamental, as they represent the origin of the models of social protection that marked the trajectory of social assistance in Brazil: Charity, Philanthropy and Justice. The study will highlight the construction of spiritualist socio-religious protection in Brazil, according to the human experiences of primary and secondary protection that have crossed cultures and social practices over time. The implementation of a non-contributory social protection model in Brazil will be recognized as a civilizational achievement that affirms rights for population segments in situations of lack of protection that configure expressions of the social issue. To achieve that, a type of research called Participant Observation will be used, applied in a unique experience of reordering a spiritualist religious institution located in Rocinha - city of Rio de Janeiro - which has, in addition to the purpose of study and disseminate Spiritualism, the purpose to offer services and social assistance benefits participating in the basic social and territorial protection services network.
32
Sahiner, Mustafa. "Reflections of contemporary socio-political and religious controversies in William Shakespeare's Henry IV parts 1 and 2, Henry V and Henry VI parts 1, 2 and 3." Thesis, University of Warwick, 2001. http://wrap.warwick.ac.uk/3941/.
Full textAbstract:
While the general idea is to illustrate how William Shakespeare reflected the contemporary conflicts and problems of the Elizabethan society, the particular aim of the thesis is to offer a close critical analysis of Shakespeare's Henry IV Part 1 and Part 2, Henry V and Henry VI Part 1, Part 2 and Part 3 plays in an eclectic critical approach derived from the theoretical principles of New Historicism and Cultural Materialism. In order to provide a better understanding of the plays studied in the thesis, there is a presentation of the development of drama, both religious and secular, in the Reformation period. In addition to this, main features of Cultural Materialism and New Historicism are given. The English Reformation and its effects on drama have been given in the introductory chapter. In the first chapter, contemporary religious controversies as reflected in Shakespeare's 1 and 2 Henry VI plays are discussed. The second chapter deals with the reflections of contemporary social conflicts in especially the Jack Cade episode of Shakespeare's 2 Henry VI. In the third chapter, reflections of political conflicts in Shakespeare's Henry V, Henry V, and Henry VI plays are analysed in terms of the appropriation of commoners by the ruling class for the preservation of the dominant order. The thesis concludes that the plays are polyvalent in meaning and thus open to further academic discussions for the years to come.
33
Saint-Sardos, Diaz Flores Jeanne. "S’affronter pour mieux unir : danseurs et musiciens de trois danses d’Ayacucho (Pérou)." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040183/document.
Full textAbstract:
Dans la capitale péruvienne, trois danses continuent de rythmer la vie des Ayacuchanos émigrés bien que leurs contextes de performance aient subi des changements radicaux. Il s‟agit de danses de compétition réservées à des artistes spécialistes : la danse des ciseaux, celle des huaylías et celle des negritos de cinta. Dans les villages de la sierra, ces expressions représentent de véritables rituels qui s‟inscrivent au coeur des relations socioreligieuses de la communauté : elles les figurent mais participent aussi à leur renouvellement et à leur équilibre. Associée à celle qui en découle dans le domaine agricole, cette action contribue à unir la communauté et à assurer sa perpétuation tout en prenant en compte les changements et les évolutions. Ce rôle est appuyé par les modèles musico-chorégraphiques eux-mêmes puisqu‟ils laissent une grande marge de liberté et incitent à la variation et à la création. Les artistes, fins connaisseurs des usages sociaux, offrent ainsi un reflet de la société dans ce qu‟ils dansent et jouent. Le public, lui, gère la nouveauté à la fois pendant la performance mais aussi à travers les diverses mémoires qui se construisent autour des danses. De ce fait, le milieu de Lima apporte essentiellement l‟innovation et celui de la sierra la valide. Les trois danses agissent aussi dans ce sens sur le plan social : elles favorisent une certaine indépendance entre le milieu migrant et les villages tout en maintenant une unité communautaire en dehors d‟un territoire physique. Ainsi, malgré la migration, leur rôle n‟a pas vraiment changé mais s‟est juste adapté à la nouvelle situationIn the Peruvian capital, the Ayacuchano migrants‟ life is still governed by the rhythm of three dances even if their performances have undergone radical changes in their circumstances. They are competition dances restricted to specialist dancers, i.e. the scissors dance, the huaylías‟ dance and the dance of the negritos de cinta. In the sierra villages, these expressions represent genuine rituals which lie deep within the community‟s socio-religious relationships: they are their symbols but they also participate in renewing and ensuring their equilibrium. Being combined with following actions at an agricultural level, this activity contributes to uniting the community and securing its perpetuation while taking into account changes and evolutions. This role is backed up by musical-choreographic patterns since these patterns leave significant room for interpretation and encourage variations and creation. Thus the artists who are real connoisseurs of social practices present a reflection of society in what they dance or perform. As for audiences, they control the latest elements both during the performance and within the different memories built around dances. In fact the Lima milieu essentially provides innovation and the sierra environment ratifies it. The three dances also have a similar influence at a social level: they favour some independence between the migrant environment and the villages while preserving a unity of the community outside a physical territory. Consequently in spite of migration, their role has not really changed; it has simply adapted itself to the new situation
34
Kim, Tae Kyoon. "A missiological ethnography a descriptive study on the worldview and socio-cultural religious profile of Christian college students of the Youngnak Presbyterian Church of Tong-Hap, Seoul, Korea /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p002-0819.
Full text
35
Lemos, Vera Neuza. "Às margens de outros mundos: expressões e símbolos religiosos em um Centro de Terapia Intensiva Pediátrica no Rio de Janeiro." Universidade Federal de Juiz de Fora, 2014. https://repositorio.ufjf.br/jspui/handle/ufjf/490.
Full textAbstract:
Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-01-25T12:16:18Z
No. of bitstreams: 1
veraneuzalemos.pdf: 1080518 bytes, checksum: 2d8b53003baf61076b879eb69c950de0 (MD5)Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-01-25T19:28:41Z (GMT) No. of bitstreams: 1 veraneuzalemos.pdf: 1080518 bytes, checksum: 2d8b53003baf61076b879eb69c950de0 (MD5)
Made available in DSpace on 2016-01-25T19:28:41Z (GMT). No. of bitstreams: 1 veraneuzalemos.pdf: 1080518 bytes, checksum: 2d8b53003baf61076b879eb69c950de0 (MD5) Previous issue date: 2014-08-29
Esta dissertação tem o propósito de compreender como os enfermeiros e as famílias de crianças internadas vivenciam as expressões e as simbologias religiosas no Centro de Terapia Intensiva Pediátrica (CETIP), do Hospital Federal dos Servidores do Estado no Rio de Janeiro (HFSE). O motivo do estudo é contribuir para o aprofundamento das discussões sobre as crenças religiosas no enfrentamento da doença, levando à compreensão da complexa relação entre doente, família, profissional de saúde e religiosidade. Essa abordagem permite, a partir de uma visão socioantropológica, uma construção de modelos de saúde-doença que recuperam a dimensão experiencial, psicossocial, espiritual e religiosa. A legitimação da religiosidade em situações de doença, cura e enfrentamento não se restringe aos familiares, mas também aos enfermeiros, que compartilham a crença na eficácia divina em torno da cura e recuperação do doente. Entre os sujeitos pesquisados não houve antagonismo entre biomedicina e fenômeno religioso, mas uma relação complementar.
This dissertation has the purpose of understanding how the nurses and the families with hospitalized children experience aspect and religious symbologies in the Centro de Terapia Intensiva Pediatrica (CETIP), at the Hospital Federal dos Servidores do Estado in Rio de Janeiro (HFSE). This study seeks to contribute to deepen the discussions about religious belief when facing the illness, leading to understand the complex relationship between patient, family, health professional and religiosity. This approach allows, from a socio anthropological view, to construct models of health-illness which recover the experience, psychosocial, spiritual and religious dimensions. The legitimation of the religiosity in illness situations, healing and confrontation is not only restricted to the family, but also about the recovery of the patient. Among the subjects studied, there was no antagonism between biomedicine and religious phenomenon, but a complementary relationship.
36
Bhalloo, Zahir. "The Qajar jurist and his ruling : a study of judicial practice in nineteenth century Iran." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:7757cb63-0038-40ec-a94f-f3502fac205e.
Full textAbstract:
Unlike in the Ottoman world, the exercise of judicial power in nineteenth century Qajar Iran was not contingent upon formal appointment by the political authority. In accordance with the dominant Ṣūlī theory, it derived from the perceived intellectual ability of a cleric to infer the ruling of God (Ḥukmullāh) from the sources of Twelver Shī'ī law through deductive effort (ijtihād). Like the Ottoman qāḍī, the Qajar Uṣūlī jurist or mujtahid known as Ḥākim-i shar' in a judicial context had both notarial and adjudicative powers. The Qajar jurist could thus authenticate, register, annul legal documents and act as an arbiter in lawsuits. The Qajar jurist could also, however, issue a legal opinion. This was the role of the muftī – a separate judicial office in other parts of the Islamic world. Qajar jurists exercised their extensive judicial powers through a network of informal sharī'a courts, which they came to operate in most Iranian towns and cities largely independent of direct state control. While the notarial aspects of the Qajar sharī'a court have received some scholarly attention, this study aims to investigate the role of the jurist and his ruling (Ḥukm-i shar') in sharī'a litigation (murāfa'a pl. –āt).
37
Maffre, Stéphanie. "La trame du passé et les fils de l’histoire. La fabrique du passé à Mazamet : protestants, catholiques et autres. Enjeux historiographiques et mémoriels. XIXe- XXIe siècles." Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP022.
Full textAbstract:
A Mazamet, au XVIIIe siècle, se développe l’activité de tissage, de travail du drap et de la laine. La ville devient, au début du XXe siècle, un centre mondial de délainage, dans une région plutôt enclavée où, depuis le XVIe siècle, cohabitent protestants et catholiques. Dans ce contexte s’est construit un discours sur le passé de la ville qui énonce le paradoxe, réel ou fantasmé, suivant : « Les ouvriers votaient à droite car catholiques, et les patrons votaient à gauche car protestants ». Ce récit, fruit de près d’un siècle de sédimentation, accepté et intégré par la population, demeure encore aujourd’hui opératoire. La déconstruction du discours permet de penser la capacité du religieux à influer sur la reproduction d’un ordre social établi et encadré par les élites économiques, politiques et religieuses de la ville. Le religieux questionne également cet ordre social, quitte à le subvertir et à revisiter les représentations sociales et religieuses des populations. Dès lors, comment penser les rapports du religieux au social et au politique sans produire d’anachronismes tout en tenant compte des jeux d’échelles sur un temps relativement long? Il s’agit, ici, d’éviter l’écueil de l’essentialisation qui a trop souvent voulu faire dire à l’histoire ce qu’elle n’avait pas été. L’analyse des rapports entre mémoires et histoire met en lumière les périodes et les acteurs du passé oubliés ou occultés dans ce récit. A partir de l’exemple de Mazamet, ce travail interroge la discipline historique sur sa capacité à questionner les modes de production, de transmission, de diffusion de discours sur le passé et à mettre en doute, inlassablement, les évidencesIn the XVIIIth century, in the city of Mazamet, weaving, woollen cloth and wool work started developing. At the turn of the XXth century, the city became a global center for wool pulling in a quite landlocked area where Protestants and Catholics had been co-existing since the XVIth century. Within this context a discourse about the city’s past has been built; it states the following-real or imaginary-paradox: “The workers used to vote right-wing for being Catholics whereas the owners used to vote left-wing for being Protestants.” This statement resulting from almost one century of sedimentation was accepted and integrated by the population and still remains active today. This discourse enables to think about the religion’s ability to influence and reproduce an established social order supervised by the economic, political and religious elites in the city. The religion also challenges this social order, it can even subvert and reexamine the populations’ social and religious representations. Therefore how can the connections between the religious, social and political fields be questioned without making anachronisms while taking into account the plays on scales existing for a quite long time? Actually falling into essentialization should be avoided here as very often it made history what it had not been. Analysing the links between memories and history highlights the times and the actors from the past that were forgotten or hidden by this story. Using the example of Mazamet, this work challenges the history subject on its ability first to question the ways of producing, transmitting and spreading the discourse on the past and then to tirelessly query the obvious
38
Lara, Valter Luiz. "TRANSFORMAÇÃO SOCIAL SERVIDA À MESA Interpretação cultural e sociorreligiosa do lava-pés em Jo 13,1-17." Universidade Metodista de São Paulo, 2014. http://tede.metodista.br/jspui/handle/tede/317.
Full textAbstract:
Made available in DSpace on 2016-08-03T12:19:45Z (GMT). No. of bitstreams: 1
Valter Luiz .pdf: 1272899 bytes, checksum: 4ba44e6c7cba0445d95497329369b9d8 (MD5)
Previous issue date: 2014-09-29Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The footwashing in Jo 13,1-17 which is the subject of this thesis aims to present their cultural and socio-religious significance. On the complex variety of meanings of the Johannine narrative focus of the analysis turns to the context of the characteristics of the cultural custom implicated in footwashing in the context of meal in the Mediterranean world of the first century of the CE. Based on the analysis of the history of the Johannine narrative essay is presented as the result of a process of recovery of traditional memory to change the value and dignity of footwashing and those to whom this task was assigned: women, slaves and children. In the context of the Johannine community the footwashing becomes not only renunciation or reversal of status, but reciprocity of roles assumed by all as a concrete gesture and symbol of the abolition of any discrimination or inequality that may exist between people. The footwashing in the two levels that describe the first interpretations prevalent in the community (Jn 13: 12-17 and John 13.6-10) is therefore not religious ritual cleansing of sin, nor only the testimony of a humble service of those who occasionally renounce their status, but the expression of the identity of a discipleship that aims to live a radical equality in the daily exercise of power and the division of tasks.
O lava-pés em Jo 13,1-17 é objeto dessa tese que tem por objetivo apresentar sua significação cultural e sociorreligiosa. Em meio à complexidade do caráter polissêmico do relato joanino o foco da análise volta-se para o contexto das características do costume cultural implicados no lava-pés em ambiente de refeição no mundo mediterrâneo do primeiro século da EC. Com base na análise da história da redação o relato joanino é apresentado como fruto de um processo de recuperação da memória tradicional para ressignificar o valor e dignidade do lava-pés e dos sujeitos aos quais essa tarefa era atribuída: mulheres, escravos e crianças. No contexto da comunidade joanina o lava-pés transforma-se em proposta não apenas de renúncia ou inversão de status, mas de reciprocidade de papéis assumida por todos como gesto concreto e, ao mesmo tempo, simbólico, de abolição de qualquer discriminação ou desigualdade que possa existir entre as pessoas. O lava-pés, nos dois estratos que descrevem as primeiras interpretações predominantes na comunidade (Jo 13, 12-17 e Jo 13,6-10), não é, pois, ritual religioso de purificação de pecado, nem apenas o testemunho de um serviço humilde de quem renuncia provisoriamente ao seu status, mas sim a expressão da identidade de um discipulado que pretende viver um igualitarismo radical no cotidiano do exercício de poder e da divisão de suas tarefas.
39
Kodagoda, Delapolage T. D. "Gendered moral rationalities in combining motherhood and employment. A case study of Sri Lanka." Thesis, University of Bradford, 2011. http://hdl.handle.net/10454/5389.
Full textAbstract:
Over the last three decades, the impact of dramatic change in the social,
religious, political and economic environment has led to a rapid expansion in
the number of women entering the paid labour force in Sri Lanka as
elsewhere. However, their identities and workload continue to be defined
around caring work, especially for children. Not surprisingly, employed
mothers endeavour to balance these two central spheres of their life, family
and work. This research focuses on the contradictions of mothers¿ work-life
balance. It does so through an analysis of how successfully (or
unsuccessfully) professional and managerial mothers in Sri Lanka combine
motherhood with paid work, and how they understand this in terms of
gendered identities and social norms. This example also allows an evaluation
of western derived theories about mothers¿ decision making in the context of
a developing, Asian country. Grounded theory was used to examine mothers¿
narratives about life in the family and at work, drawn from in-depth qualitative
interviews, along with data from some representative secondary sources, in
order to explore these questions. This thesis demonstrates that working
women¿s mothering leads to the formation of a gendered identity which varies
according to different socio-cultural and religious opportunities and
constraints. Using the Bourdieu approach the research suggests how
everyday life operates in terms of habitus, field and capital. However, these
working mothers have low capacity to achieve a work-life balance and this
may lead to complex social problems.
40
Kodagoda, Delapolage Thilakshi Deepika. "Gendered moral rationalities in combining motherhood and employment : a case study of Sri Lanka." Thesis, University of Bradford, 2011. http://hdl.handle.net/10454/5389.
Full textAbstract:
Over the last three decades, the impact of dramatic change in the social, religious, political and economic environment has led to a rapid expansion in the number of women entering the paid labour force in Sri Lanka as elsewhere. However, their identities and workload continue to be defined around caring work, especially for children. Not surprisingly, employed mothers endeavour to balance these two central spheres of their life, family and work. This research focuses on the contradictions of mothers' work-life balance. It does so through an analysis of how successfully (or unsuccessfully) professional and managerial mothers in Sri Lanka combine motherhood with paid work, and how they understand this in terms of gendered identities and social norms. This example also allows an evaluation of western derived theories about mothers' decision making in the context of a developing, Asian country. Grounded theory was used to examine mothers' narratives about life in the family and at work, drawn from in-depth qualitative interviews, along with data from some representative secondary sources, in order to explore these questions. This thesis demonstrates that working women's mothering leads to the formation of a gendered identity which varies according to different socio-cultural and religious opportunities and constraints. Using the Bourdieu approach the research suggests how everyday life operates in terms of habitus, field and capital. However, these working mothers have low capacity to achieve a work-life balance and this may lead to complex social problems.
41
Davids, Steven Emlyn. "A socio-literary model for the socio-political interpretation of the seven prophetic messages in the Apocalypse of St. John : an exercise in theology done from the periphery." Master's thesis, University of Cape Town, 1994. http://hdl.handle.net/11427/21420.
Full textAbstract:
Bibliography: p. 171-181.This study is done from the periphery and designs a socio-literary model for the socio-political interpretation of the seven prophetic messages in the Apocalypse of St. John. The main function of the model is to highlight the author of Revelation's socio-political position in relation to the groups in society and the church, as well as John's socio-political aims. The secondary functions are to accentuate the groups involved within Revelation's context, their social characteristics, as well as their socio-political position in relation to one another and John's position towards them. The model attempts to show how John involves religion in the political arena as a means to influence his readers' construction of social reality. It further aims to contribute in our search into the socio-historical context and social function of Revelation. The design of the model is an endeavor to participate in the methodological debate regarding future research on Revelation. The model designed is the product of a synthesis of various socio-literary models. This study's contribution to the synthesis model is four fold. Firstly, the synthesis model is made applicable to the Apocalypse of John. Secondly, it adds to the synthesis model a primary rhetorical dimension and argues that Revelation is a piece of primary rhetoric. In primary rhetoric the rhetoric determines the literary techniques and constructions employed by the author of a text. On the basis of the work done by Collins (1979:104), this model attempts to specify the literary function of Revelation in more detail than was done before. Thirdly, this model builds on the work of Carney (1975:xvii,309)) and Elliott (1986:18f), and emphasizes the advantages of using the broadest possible socio-historical background. Fourthly, it strives to provide a scientific paradigm for studying the text from the perspective of the oppressed.
42
Dyck, Veronica H. "Self-sacrifice, caring and peace : a socio-ethical preface to feminist theology." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34949.
Full textAbstract:
This thesis is a critical survey of selected feminist writings on topics of interest to Christian, feminist thinkers. Specifically, this thesis has examined inter-feminist debates, highlighting those themes related narrowly to the virtues of self-sacrifice, care and peace, and broadly to how these relate to wider themes in Christian theology. This survey indicates directions and tendencies within works on virtues connected to women's work and gendered ideological assumptions about public and private spheres.A summary of the contribution and themes of this thesis includes using critical social theory to uncover ideological distortions such as those perpetuated by patriarchy. The thesis highlights how a feminist critique contributes to the debate on values and virtues, pointing out biases which previously hid the contributions of women. An important theme uncovered using these critical tools is the dualist division between the public and the private spheres which reinforce gendered social and moral roles. The discussion is structured around three virtues with an emphasis on praxis, that is, since values arise out of shared practices, these values are inherently teachable and able to contribute to an evolving understanding of moral principles which break from and/or enhance traditional liberal understandings of these principles. Finally, connections are made with the gospel and utopian values grounded in a Christian vision of the kingdom of God.
43
Kaše, Pavel. "Ovlivňuje náboženství socio-ekonomické ukazatele Čínské lidové republiky?" Master's thesis, Vysoká škola ekonomická v Praze, 2011. http://www.nusl.cz/ntk/nusl-126330.
Full textAbstract:
The thesis is focused on five religious beliefs officially allowed by Chinese government. It briefly reviews an attitude of Chinese government to religious beliefs through last sixty years and discusses ideas that stems from theological nature of the religious beliefs and its impact on believer's economic activity. Ordered Logit analysis and other methods are used to analyze the conclusions that follow from these ideas. As data sources it uses socio-economic questionnaires World Values Survey and Spiritual Life Study of Chinese Residents - Association of Religion Data Archives. Several analyses can serve as a proof that there is a relationship between respondents' religion and their economic thinking and acting and that it also influences respondents' quality of life. The quality of live is measured as a set of categorical variables. These variables will be judged from the point of view of liberal economics.
44
Pillay, Miranda N. "Re-visioning stigma: a socio-rhetorical reading of Luke 10:25-37 in the context of HIV/AIDS in South Africa." Thesis, University of the Western Cape, 2008. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_4669_1227789291.
Full textAbstract:
HIV and AIDS present challenges to the well-being of individuals and to public health proportions unpresedented in modern history, and stigma has been identified as the single most contributor to the spread of the HI-virus. While the challenges presented by the AIDS pandemic are scientific and medical, it also has a psychological, legal,
economic, social, ethical and religious impact on those infected and affected. The underlying question in this thesis is not whether the church should respond to this urgent societal challenge, but how it ought to respond. To explore this question, the thesis investigated how a New Testament text (as primary resource), particularly Luke's Gospel, could be a resource for shaping/sharpening the church's response to the pandemic.
45
Nomdo, Gideon John. "The 'poor and the rich' in Luke-Acts : a socio-cultural and ideological analysis of Luke's social vision for the new Christian community." Master's thesis, University of Cape Town, 1998. http://hdl.handle.net/11427/9689.
Full textAbstract:
Includes bibliographical references.This study examines the biblical texts of Luke-Acts in an attempt to reconstruct the general first century eastern Mediterranean context in which Luke wrote. Specific features of urban Greco-Roman society will be analysed. These include the social, cultural, political, economic and religious dimensions, all of which will be used to construct a particular understanding of Luke’s attitude to the issues of wealth and poverty in his own setting. I argue that the specific features of urban Greco-Roman society gave rise to a particular type of Lucan ideology which aimed to secure and legitimate the role and place of the poor in the Christian community. Within this process I will trace the traditional understanding of wealth and possessions within the Greco- Roman world and link it to the manner in which Luke wished it to be used within the Christian community. I specifically make use of techniques and models developed by the social sciences in the construction of my argument. The purity and honour codes, as well as the model of patronage, form a significant part of my analysis. Finally, I use my construction of Luke’s understanding of wealth and poverty and its religious significance, and extract from this, via the process of hermeneutics, a message which is relevant for Christians in South Africa today. I argue that Christians in South Africa need to become involved in the process of reconstruction and development by adopting a 'critical solidarity' stance towards society. Christians are reminded of what true Christian fellowship entails and that spirituality is embedded in a 'concrete' reality. The role which Christians can play in the 'healing' process of our country, especially in their adoption of appropriate biblical attitudes to the use of wealth in their homes, churches and communities, is a prime concern.
46
Moosa, Ebrahim. "Application of Muslim personal & family law in South Africa : law, ideology and socio-political implications." Master's thesis, University of Cape Town, 1989. http://hdl.handle.net/11427/14344.
Full textAbstract:
Includes bibliography.What I have coined as 'politics' occur at two levels, namely at the level of the differing political perceptions of Muslims and at the level of how they interact with the modern-state. This study approaches the subject from two angles. The first deals with a community's self-perception in relation to its religious symbols and values. The second involves an understanding of the human reality we experience. Law, ideology, economics and a host of other forces dictate the destinies of people. It is against the backdrop of the above two levels that the implications of the implementation of MPL [Muslim Personal Law] is examined in this thesis. It must be said at the outset that MPL has as yet not been applied in South Africa. The debate regarding its implementation has only begun. This thesis thus looks into the dynamics of this experience. Some aspects of the debate is also based on projections and comparative studies.
47
Lewis, James R. "SPIRITUAL FITNESS AND RESILIENCE FORMATION THROUGH ARMY CHAPLAINS AND RELIGIOUS SUPPORT." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1447863288.
Full text
48
De, Souza Waldémar. "La place des élites religieuses et traditionnelles au Bénin : l'impact de leurs relations avec les élites politiques sur le maintien de l'Etat démocratique." Thesis, Bordeaux, 2014. http://www.theses.fr/2014BORD0403/document.
Full textAbstract:
L’apparition de la démocratie au Bénin a favorisé l’émergence des élitesreligieuses et traditionnelles sur la scène publique. Ces dernières ont saisil’opportunité que leur offraient les changements institutionnels au niveau de l’Étatpour s’organiser en groupes d’intérêts et essayer d’améliorer leur situation sociale.Mais leurs ambitions vont bien au-delà de leurs sphères de prédilection, car cesélites religieuses et traditionnelles entendent être associées à l’élaboration despolitiques publiques et participer au développement de l’État béninois. Ce souhaitmet en exergue la probabilité de l’existence d’une gouvernance conjointe ouplurielle, à échelons différents, de la cité, notamment au niveau local, entre élitespolitiques, religieuses et traditionnelles. D’autre part, si la position de l’Étatbéninois à l’endroit des chefferies religieuses et traditionnelles a varié depuis laproclamation de l’indépendance et qu’il leur est reconnu une certaine importance,le statut de ces institutions sociales n’est toujours pas éclairci. Il n’en demeure pasmoins que les gouvernements et les élites politiques au Bénin peuvent avoir uneconception instrumentale de ces relations. Par ailleurs, les élites religieuses ettraditionnelles ne restent pas passives face à l’action de l’État et des élitespolitiques. Aux questions de savoir quand, où et comment ces élites politiques,religieuses et traditionnelles se rencontrent, il peut y avoir plusieurs modalités deréponses qui entraînent à leur tour certaines configurations relationnelles non sansconséquences sur l’État béninoisThe apparition of democracy in Benin has contributed to the emergence ofreligious and traditional elites on the public stage. These elites have seized theopportunity that the institutional state transformations have offered them to organizethemselves into lobbies and to try to improve their social situation. However, theirambitions go beyond their traditional domains, and these religious and traditional eliteswish to participate in the development of public policy and of the Beninese state. Thisambition underlines the probability of the development of a joint or plural managementof cities, notably on a local level, between political, religious and traditional elites.Also, although the position of the Beninese state concerning religious and traditionalchieftainships has varied since the declaration of independence and the state recognizesthat these chieftainships have a certain importance, these the status of these socialinstitutions remains unclear. However, the country’s successive governments andpolitical elites can have an instrumental conception of these relations. It is also worthnoting that the religious and traditional elites do not remain passive concerning the stateand political elites’ actions. There can be several different kinds of response to thequestion of how these political, religious and traditional elites come together, responseswhich imply certain relational configurations which have an impact on the Beninesestate
49
Kiviorg, Merilin. "Freedom of religion or belief : the quest for religious autonomy." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:6c5916d8-d69d-4f2d-91e5-a5586f8abd4b.
Full textAbstract:
In this thesis it is argued that while the concept of freedom of religion or belief itself is opaque and difficult to define, the right to religious freedom must contain certain basic factors – most importantly the right to individual (religious) autonomy. The individual autonomy approach is seen here as providing the necessary rationale for the protection of freedom of religion or belief. This rationale is not cemented in stone in the practice of the Convention and this has caused the Court to lose its focus on individual freedom. It is a dangerous tendency. It allows the focus to be placed on the role of the State and leaves freedom of religion or belief to be heavily affected by politics and fluctuating social attitudes. In this regard, this thesis looks for the meaning and scope of individual and collective religious autonomy and how it is and ought to be represented in the practice of the European Court of Human Rights. It is the aim of the author to contribute to a clearer and more principled understanding of Article 9 of the ECHR. The right to individual autonomy is thought to be able to provide the necessary focus for the European Court of Human Rights in creating a more robust framework for the protection of freedom of religion or belief different from current Court practice which shows inconsistency in its reasoning and theoretical chaos. This lack of clarity has also contributed to freedom of religion or belief being a relatively weak right. It is explored here as to how the principle of autonomy (as developed in this thesis) relates to other principles provided by the Court, namely the principle of State neutrality, pluralism and the effective protection of rights, but also the margin of appreciation and the autonomy of religious communities. The individual autonomy centred theoretical framework in the first part of the thesis will be engaged to analyse the conflict in the triangle of state-individual-community explored in the second part.
50
Khoshroo, Sajjad. "Islamic finance : the convergence of faith, capital, and power." Thesis, University of Oxford, 2018. http://ora.ox.ac.uk/objects/uuid:0ab321e8-0d54-40d6-a1ef-3a37a0a5ffe6.
Full textAbstract:
This dissertation assesses how Islamic finance fares as an example of 'civil compromise' in Islamic law. By focusing on the Islamic project finance sector, my research examines how the industry's main stakeholders (representing faith, capital, and power) cooperate and compete to bring about this compromise through the 'Game of Islamic Bank Bargains'. The Islamic finance industry is a work in progress, and while it has made some significant strides, it is still a niche in the global conventional financial order rather than an alternative to it. It has fallen short of fulfilling its originally-stated social justice aspirations, but has provided a previously unavailable form of banking and finance for Muslims to transact, at least formalistically, in accordance with widely-believed tenets of their faith. Thus, those who hold up Islamic finance as a universal panacea or dismiss it outright as a fraud have both got it wrong. It is neither. It is, rather, a complex myriad of incentives and aspirations of a multitude of stakeholders muddled together across numerous geographies and evolving incrementally and constantly. The state of the industry is the result of how the stakeholders (the shariah scholars, lawyers, bankers, government officials, and customers) have pursued their self-interest in the Game of Islamic Bank Bargains. My research examines who are the 'winners' and 'losers' of this game, and what religious, commercial, and political factors have influenced this outcome. I assess what may incentivise the incumbent 'winners' to guide the Islamic finance industry away from a formal and legalistic approach towards one that also incorporates principles from Islamic economics. I explore how the 'losers' - whose interests are not accounted for due to their lack of sufficient financial and political clout - can sway the outcome of the game in their favour.