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1
Fairweather, Natasha A. D. y University of Lethbridge Faculty of Arts and Science. "Religion and trust in Canada". Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Sociology, c2009, 2009. http://hdl.handle.net/10133/1294.
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Research on social capital during the past two decades has shown that willingness
to trust is linked to a host of individual and social outcomes, such as health,
education, democracy, and robust economies. In this thesis I examine the ways in
which religion may affect attitudes of trust, employing both quantitative and
qualitative research methods. Specifically, three aspects of religion have been
examined: denominational affiliation, spiritual belief, and the nature of the social
interactions of the members of a faith community. Contextual factors relating a
particular tradition to the broader society have also been included in the analysis.
My findings suggest that although there is scant evidence to the effect of theology on
trust, a much stronger influence on trust comes from the nature of social
interactions (in the form of community‐building) and contextual factors (i.e., having
a history of discrimination or being a resident of Quebec).ix, 154 leaves ; 29 cm
2
Power, Katherine Anne. "Talking religion : discursive construals of religious identity in rural Canada". Thesis, Lancaster University, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.553765.
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This thesis is a discourse analytic investigation of the "social practice" (Fairc!ough & Wodak, 1997, p. 258) of "talking identity" (Hadden & Lester, 1978) - in particular, religious identity. It uses interview and group discussion data generated in the rural Canadian town of Claresholm to examine (i) how rural Canadians present themselves in terms of religion in "talk-in-interaction" (Schegloff, 1987, p. 207), and (ii) how religious discourses intersect with other public sphere discourses in such talk. Drawing on both Membership Categorization Analysis (MCA) (Hester & Eglin, 1997c; Jayyusi, 1984; Lepper, 2000; Sacks, 1979, 1992, [1972] 1986; Scbegloff, 2007c) and stance analysis (Du Bois, 2007; Englebretson, 2007b; Jaffe, 2009; Kockelman, 2004), this case study shows that Claresholm residents produce a sense of their own religious identities both (i) directly, by categorizing themselves as "belonging to" and/or "separate from" specific religious groups, and (ii) indirectly, by projecting attitudinal stances on multiculturalism, as it relates to religion. This study also shows that attitudinal stance-taking on matters other than religion is one way in which interdiscursive links are forged between religious and other public sphere discourses, such as Canadian Multicultural Discourse (CMD). In doing so, this thesis posits that religious identity can fruitfully be conceptualized as a "transportable identity" (Zimmerman, 1998, pp. 90-91), accomplished (at least in part) in "talk-in-interaction" (Schegloff, 1987, p. 207) - and that close linguistic analysis is relevant to Religious Studies inquiries. It also argues that MCA and stance analysis are complementary analytical frameworks for investigating the discursive construal of religious identities. Finally, this thesis suggests that Claresholm residents' "quasi-private" and "semi-public" (Wodak, de Cillia, Reisigl, & Liebhart, 1999, p. 187) talk about religion is partially shaped by the wider discursive context within which it is produced - and, on this basis, it argues for the admission of religious discourses into Canada's "multicultural public realm" (Parekh, 2000, p. 203).
3
Piché, Eric F. "Religion and social capital in Canada". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape7/PQDD_0004/MQ42678.pdf.
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McLaren, Kristin L. "Indonesian Muslims in Canada: Religion, ethnicity and identity". Thesis, University of Ottawa (Canada), 2000. http://hdl.handle.net/10393/9398.
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Indonesian Muslims are a new immigrant group to Canada. Small numbers of Indonesians began immigrating to this country in the second half of the twentieth century. Upon arrival in Canada, Indonesian Muslim immigrants are confronted with new boundaries that challenge existing notions of identity and force them to re-interpret their sense of place in their world. This thesis project explores religion, ethnicity and identity among a group of Indonesians in the Ottawa area. Through the use of historical and sociological methods, this paper examines the negotiation of human, physical, historical and cosmic boundaries as Indonesians adapt their identity to suit the Canadian situation. The Indonesian experience is examined in the context of Canadian history, the history of Muslim communities in Canada, and Indonesian history. Questionnaires were distributed and interviews conducted among members of the Indonesian community in the Ottawa area to investigate attachment to Indonesian heritage, ethnic community attachment, Islamic observance, and the community's relationship with other Canadian Muslims and with Canadian society in general. The experiences of this group provide new insights into inter-ethnic and interreligious relations in Canadian society.
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McLaren, Kristin. "Indonesian Muslims in Canada, religion, ethnicity and identity". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ48167.pdf.
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Boutouba, Nadia. "La liberté de religion : Perspectives comparées France-Canada". Thesis, Montpellier, 2015. http://www.theses.fr/2015MONTD033/document.
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En France et au Canada, la liberté de religion constitue une liberté de premier rang protégée par de nombreux textes. Si la France a inscrit dans sa Constitution le principe de laïcité de la République, en revanche, au Canada le droit constitutionnel ne le reconnaît pas mais l'Etat canadien repose en matière religieuse sur le principe de neutralité. Le travail de thèse consistera à comparer notamment les décisions françaises et canadiennes afin de distinguer le raisonnement qui sous-tend chaque approche et ainsi mieux comprendre leur fonctionnement en particulier en ce qui concerne les principes de neutralité (Canada) et de laïcité (France) et leurs conséquences quant à la gestion juridique des revendications religieusesIn France and in Canada, freedom of religious beliefs constitutes a freedom of first rank protected by many texts. If France registered in its Constitution the principle of secularity of the Republic, on the other hand, in Canada the constitutional law does not recognize it but the Canadian State rests out of religious matter on the principle of neutrality. The work of thesis will consist in comparing the French and Canadian decisions in particular in order to distinguish the reasoning which underlies each approach and to thus better understand their operation in particular with regard to the principles of neutrality (Canada and of secularity France) and their consequences on the legal management of the religious claims
7
Cristi, Marcela. "On the nature of civil and political religion, a re-examination of the civil religion thesis". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0008/NQ30598.pdf.
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Desmarais, Gabrielle. "Religion Drag: The Relevance of “Critical Religion” and Queer Theory to Canadian Law and Religious Freedom". Thèse, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/30438.
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This dissertation analyses the use of the word “religion” in Canadian law and theorises the consequences of its use for the legal protection of religious movements in Canada. Chapter One establishes the problems of the word “religion” in academic discourse by providing an overview of work in the field of critical religion. This dissertation considers whether the critiques of the term “religion” by scholars working within critical religion are equally relevant when considering the role of religion in human rights law. Chapter Two turns an investigative eye toward Canadian case law using the word “religion”, from Chaput v Romain (1959) to Alberta v Hutterian Brethren of Wilson Colony (2009). The analysis highlights how the use of “religion” in Canadian law does indeed reflect academic concerns. Chapter Three uses queer theory to speculate the consequences of an unstable concept of religion for the protection of religious freedom, especially as it pertains to new religious movements. Judith Butler’s notions of performativity and drag are applied to theorise the performance of “religion” and its outcomes. Some suggestions for how to proceed conclude the dissertation.
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Nolan, Elizabeth Helen. "A descriptive study of the curriculum in the field of religion and education offered at selected theological institutions in Canada and the United States /". Access Digital Full Text version, 1986. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11144415.
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Thesis (Ed. D.)--Teachers College, Columbia University, 1986.Typescript; issued also on microfilm. Sponsor: William Bean Kennedy. Dissertation Committee: Douglas M. Sloan. Bibliography: leaves 216-221.
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Buckridan, Rakib. "Trinidad Muslims in Canada: A community in transition". Thesis, University of Ottawa (Canada), 1994. http://hdl.handle.net/10393/6556.
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This research project sought to obtain information through a mailed questionnaire on various issues and problems encountered by Muslims of Trinidad ancestry in transition as they settle into the Canadian environment. The results indicate there is a core of non-negotiable elements which are held firm. For example: all respondents claim belief in the oneness of God and Muhammed as His prophet (--the testimony of faith that defines the Muslim); the Quran is the revealed word of God to Muhammad; acceptance of the Quran and some or all of the Hadith; there is life after death; angels exist; and that Christianity and Judaism are also acceptable to God. At the same time, several aspects of their religious practices appear negotiable, perhaps for survival or simply getting along in the larger society. The frequency distribution of responses indicates, for example, that the socio-cultural environment in Canada tends to hinder the exercise of some basic injunctions. Political or governmental agencies may find it of interest to note concerns related to finding suitable education for children (including facilities for the imparting of Islamic instruction, Arabic and Urdu or Hindustani languages), obtaining proper burial sites, avoiding religious and racial prejudices. Also problematic are efforts geared at maintaining the extended family with parents and elders held in high respect. There is a disenchantment with the practice of arranged marriages, preferring pre-marital mixing of the sexes, dating and mate selection. The appeal of skimpy clothes, calypso dancing, pre-marital and extra-marital sexual affairs are also noteworthy. Respondents, while regarding themselves as less religious than their parents, see themselves as definitely more religious than their children, an obvious decline over generations. The cross-tabulations indicate that while the immigrants from Trinidad tended over time to modify their religious tradition and practices, their Canadian-born children (i.e., the next generation), caught between two cultures and no doubt experiencing tension between minority-majority cultures as they live in the culture of their parents at home but experience a different one in school, the neighbourhood and through the media, were influenced further by the dominant culture in attitudes to their religion and related issues and practices. Further, among the Trinidad Muslim respondents in Canada, the overall watering down in Islamic traditions and practices seems more prevalent among those respondents who are university educated, are professionals, and have high salaries, as anticipated by the tested hypotheses which are thereby confirmed. It is noteworthy, too, that by the second generation born in Canada, there is a swing-back (reversion) to enhanced involvement in their religion; and while interesting in itself, it seems to suggest a hope of rescuing and developing their ethnic identity and religiosity. (Abstract shortened by UMI.)
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Poirier, Lisa J. M. Arnold Philip P. Long Charles H. "Translators and converts religion, exchange, and orientation in colonial New France, 1608 - 1680 /". Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2004. http://wwwlib.umi.com/cr/syr/main.
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Penner, James Allan y University of Lethbridge Faculty of Arts and Science. "Adolescent religious disposition in Canada : an exploratory sociological analysis". Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Arts and Science, 1995, 1995. http://hdl.handle.net/10133/86.
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Taking as a given the general decline of organized religion in Canada, this thesis attempts to document the present lack of commitment towards organized religion among adolescents. Four questions are explored: (1) how committed are Canada's adolescents toward organized religion relative to other social options? (2) to what degree has religious commitment amond Canadian adolescents shifted over time? (3) in what ways does adolescent religious commitment vary according to religious group? and (4) do adolescent religiosity patterns follows those of adults? The major finding of this study, based on national Project Teen Canada and Project Canada data, is that organized religion is seldom experienced or valued by the vast majority of Canadian youth.
Furthermore, adolescent religious commitment decreased from 1984 to 1992. Conservative Protestants reported higher religious commitment than did other youth and adolescent religiosity generally reflected adult levels. Lastly, tentative evidence suggest that Canada may experience future social consequences if adolescent religious disinterest continues. Despite being tentative and exploratory in nature, it is believed that the thesis gives social scientists their first national, in depth, sociological analysis of Canadian youth and organized religion. As such the findings provide a solid launching pad for further research. The thesis concludes with a plea for innovative study of Canadian adolescent religiosity and offers a list of potential projects.v, 101 leaves ; 28 cm.
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Somers, David. "Prospects for the expansion of Eastern Orthodoxy in Canada". Thesis, University of Ottawa (Canada), 2004. http://hdl.handle.net/10393/29167.
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After a century of persistent linguistic, theological and cultural isolation, Eastern Orthodoxy is uniquely poised to expand beyond its ethnic-bound limits to take its place in Canadian mainstream Christianity in the twenty-first century, even while many foundations of institutional Christianity are being undermined. Several factors are at work to allow Eastern Orthodoxy to realize this favorable position. One is the strength of its unified doctrine, another is a current in postmodern North America moving to more orthodox expressions of Christianity. Another factor is an increased youthful immigration of Eastern Orthodox faithful which invigorates and validates the established segment of increasingly socially acculturated Eastern Orthodox Canadians. Parallel to those elements is the erosion of certain aspects of Roman Catholic and Protestant strongholds, opening the way to the consideration of alternatives outside those traditions. Protestant membership and attendance have continued to decline over the past several decades while Roman Catholicism is plagued with a tarnished image, largely over sex-related issues. The relatively unknown character of Eastern Orthodoxy provides a fresh outlook of a familiar Christian foundation through intensely Trinitarian doctrine manifested in part in the oriental mysticism of hesychasm and iconography, appealing to a general rising interest in things eastern. As never before, the recent simultaneous convergence of these multifarious factors allows for the prospect of expansion of Eastern Orthodoxy in Canada in the twenty-first century.
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Downie, Caitlin. "Negotiating Perceptions and Constructing Identities: Muslim Strategies in St. John’s, Newfoundland". Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/26140.
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This thesis examines how Muslims in Canada negotiate perceptions in their interactions with non-Muslims and other Muslims. What strategies do Muslims in Canada use to combat these perceptions? How do perceptions of Islam and Muslims impact Muslims’ constructions of identities? In order to answer these questions a case study was conducted in St. John’s, Newfoundland. Interviews with Muslims living in St. John’s explored how they respond to perceptions of Islam and how they negotiate their identities in everyday life. This study found that perceptions of Islam and Muslims played an important role in the construction of Muslims’ identities despite the low incidence of Islamophobia. Perceptions of Islam and Muslims often led to an increase in knowledge of Islam, an increase in affiliation with their Muslim identities and increase in religiosity. However, an alternative impact was a distancing from Islam. Participants used numerous strategies to combat negative perceptions of Islam and Muslims including taking up an educator role and becoming representative. Further, many participants separated culture and religion, creating a ‘true’ Islam and contributing to islamophilia. However, other participants challenged philic and phobic accounts of Islam by voicing their lived practices and presenting multiple and dynamic Islams.
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Srinivasan, Vasanthi. "Culture, religion and transition: The experience of Hindu women in Canada". Thesis, University of Ottawa (Canada), 1995. http://hdl.handle.net/10393/9840.
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Faraj, Jean. "La situation juridique de l'Église grecque melkite catholique au Canada". Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7602.
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Redekop, Gloria L. Neufeld. "Mennonite women's societies in Canada: A historical case study". Thesis, University of Ottawa (Canada), 1993. http://hdl.handle.net/10393/6752.
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This study is a social history of Canadian Mennonite women's societies in the two largest Russian Mennonite denominations in Canada--the Conference of Mennonites in Canada (CMC) and the Mennonite Brethren (MB). Using archival materials and information generated by the author's survey, the thesis traces the growth and decline of Mennonite women's societies in Canada within CMC and MB churches established during the three periods of Russian immigration to Canada. Set within the historical context of the role of Mennonite women from the time of Anabaptism in the Netherlands, and through subsequent migrations to Prussia and Russia, it explores the development of Mennonite women's societies in Canada in the light of the changing role of Mennonite women both in the church and in society. It suggests that, in the early years, Mennonite women's societies gave Mennonite women an opportunity to serve God and fully participate in worship at a time when their roles were restricted in the church. In later years, interest in Mennonite women's societies declined. This thesis argues that Mennonite women's societies became a context for women's service to God. Motivated by the call of God through the biblical text, it was here that they organized for the support of missions as they raised money in their own creative ways. It was a context as well for fellowship and mutual support as women. For Mennonite women, their societies were also an avenue for spiritual growth. In their regular meetings they developed a worship ritual that was so strikingly similar to the components of the Sunday morning worship service in the church that we could say Mennonite women's societies functioned as a parallel church for Mennonite women. The decline of Mennonite women's societies occurred along with other trends in the church and society. Women were gradually being included within the official church structure. First they were granted the vote at church business meetings. Then their role was enlarged and they were able to take positions on church boards and committees. Not only were women becoming more involved in the church, they were also becoming more integrated into Canadian society. The women's movement did not leave Mennonite women untouched. From the late 1960s, they began to pursue higher education and employment outside the home. Concurrent with the changes in women's roles in church and society came a self-questioning of the usefulness of Mennonite women's societies as interest in membership was declining.
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Rumford, Michelle Hope. "Recreation, Religion, and Reconciliation: Christian Camps for Indigenous Youth in Canada". Thesis, Université d'Ottawa / University of Ottawa, 2019. http://hdl.handle.net/10393/39450.
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In this master’s thesis, which takes the format of an introductory chapter, publishable paper, and conclusion, I examined camp programs for Indigenous youth that are run by Christian organizations in Canada, with the goals of bringing attention to this phenomenon and provoking dialogue on possibilities (or impossibilities) of reconciliation in these contexts. I employed an exploratory case study methodology, using semi-structured interviews, questionnaires, and internet-mediated document analysis, to address the following research questions: i) What are the key characteristics of summer camps for Indigenous youth run by Christian organizations in Canada?; ii) To what extent are Indigenous staff members or volunteers and Indigenous cultures included at summer camps for Indigenous youth that are run by Christian organizations in Canada?; and iii) What does or could reconciliation look like in the context of these camps?, and present results and conclusions based on the collected data. This work is particularly timely and significant in light of the work of the Truth and Reconciliation Commission (2015) and broader work for decolonization and improved relationships between Indigenous and non-Indigenous peoples in Canada.
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McKinnon, Margot. "Conceptualizing religion and spirituality in secular schools : a qualitative study of Albertan schooling". Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:09e062bb-20cc-4edf-af43-a9c06ec5fa44.
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Over most of the 20th Century, many educational systems around the world became increasingly secular, notably with lessening involvement of religious institutions. However, what it means to offer secular education to an increasingly diverse student population is emerging as a contemporary international educational issue. The face of immigration, the rights of Aboriginals, and increasingly diverse and individual forms of religiosity and spirituality have implications for secular education today. This qualitative study of Alberta schooling provides an example of a setting that underwent a high degree of secularization in the 1960's-1980's. A litigious but interpretive boundary exists for the extent educationists were to engage students in thinking about religion and spirituality. Yet, teachers operated with a high degree of autonomy. With these contextual factors as a backdrop, this study explored how a hierarchical sample of Alberta policy-makers, administrators, and teachers conceptualized religion and spirituality for secular secondary schools. Results show that Alberta Education conceptualized space for the conservative religious and Aboriginal communities, but not mainstream students. The students operated in a 'leave your faith at the door' secular model, curriculum was rationalized, and the function of schooling was perceived as preparing students for work. Findings show that principals and teachers challenged the lack of space for mainstream students to engage in the concepts of religion and spirituality. They argued the secular model disadvantaged mainstream students in exercising their right to religious freedom and developing religious literacy and sensitivity skills and it also prevented non-religious students from gaining access to religious/spiritual concepts and tools to facilitate wellbeing and resiliency.
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Steele, Cory. "Carter v. Canada: Nonreligion in the Context of Physician-Assisted Dying". Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/37970.
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In 2015, the Supreme Court of Canada ruled in the Carter decision that the prohibitions against physician-assisted dying, as outlined in section 241(b) of the Criminal Code of Canada, were unconstitutional as they violated an individual’s s.7 rights as outlined in the Canadian Charter of Rights and Freedoms. Though the jurisprudence of this landmark decision and subsequent amendments to Canadian law are interesting in and of themselves, what is particularly interesting about Carter is the framework within which physician-assisted dying is conceptualized. The Court shifts from a religiously informed framework for conceptualizing assisted suicide to a non-religious conceptualization of physician-assisted dying. Given that there remains much to be explored about nonreligion, this thesis asks: how is ‘nonreligion’ constructed by law in relation to physician-assisted dying in Canada? Since the Carter decision is not explicitly about religion or nonreligion the analysis in this thesis maps how the concepts life, death, and morality are reconceptualized. The analysis reveals that nonreligion is a phenomenon that is absent of the transcendent and is instead given positive content through a focus on autonomy. The conceptualization of nonreligion as presented in this thesis contributes to the literature that emphasizes that nonreligion is both positive and meaningful and not simply deficit terminology.
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Wikeem, Susan. "Contemporary lay associate programs in Canada: Origins, canonical considerations and practical aspects". Thesis, University of Ottawa (Canada), 1995. http://hdl.handle.net/10393/9878.
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One positive outcome of the post-Vatican II renewal is the movement among laity and religious towards greater collaboration. Collaboration, in some instances, has led to a desire for formal association. In the last fifteen to twenty years many religious institutes and societies of apostolic life have responded by establishing associate programmes which offer selected laypersons a structured participation in their spirit, mission and community life. Lay association with religious institutes is not a new development but rather "a tradition revived." The newness of the current movement is found in its variety of forms which do not fit into any of the established canonical categories. The contemporary situation, therefore, raises new canonical questions and presents new practical challenges. This dissertation considers these canonical and practical issues related to contemporary associate programmes. There are two components to the methodology used: an analysis of canonical norms to determine their direct or analogous application to the functioning of these programmes; and an examination of selected Canadian associate programme guidelines to establish and assess current practice. Chapter one places lay association in its historical and legal contexts and explores the framework for contemporary programmes. Chapter two examines current universal and proper legislation related to lay association. Chapter three explores canonical issues related to contemporary lay associate programmes including membership requirements, the relationship between institutes/societies and their associates, and the participation of associates in the life of the sponsoring institutes/societies. Finally, chapter four considers some practical aspects related to contemporary associate programmes including organization, content, statutes and policies, agreements, rights and obligations. The study clarifies the canonical status of individual associates and groups of associates and offers suggestions for the functioning of programmes. It concludes with an evaluation of the existing situation and explores future directions.
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Bolduc, Adèle. "Participer aux Congrès missionnaires d'Amérique: Un bienfait pour l'église Catholique du Canada". Thesis, University of Ottawa (Canada), 2003. http://hdl.handle.net/10393/26448.
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À l'issue du Synode des évêques pour l'Amérique, en décembre 1997, il fut décidé que les Congrès missionnaires d'Amérique latine (COMLA) deviendraient des Congrès missionnaires de toute l'Amérique (CAM). Au Canada et ailleurs, les réactions à une telle décision furent variées, puisque la tradition latino-américaine des COMLA datait de plus de vingt ans. L'Auteur se demande si les catholiques du Canada peuvent tirer profit des CAM, et si oui, à quelles conditions. Après avoir établi certains paramètres, l'Auteur propose des attitudes et démarches qui permettraient aux participants, et aux Églises locales qui les envoient, de bénéficier de l'exercice. Notons entre autres le désir de prendre part à un évènement de Pentecôte célèbre dans une Église ou les défis de l'évangélisation sont différents des nôtres.
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Rozefort, Wallace. "Criminal prosecutions, the defence of religious freedom and the Canadian charter". Thesis, University of British Columbia, 1985. http://hdl.handle.net/2429/24435.
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This thesis examines the conditions under which a defense of religious freedom can be successfully argued before the courts. It is acknowledged that freedom of religion has long existed in Canada but the defense of religious freedom in criminal prosecutions has not often been accepted by the Canadian Courts. The author thinks that the Canadian Charter of Rights and Freedoms puts the defense of religious freedom in a more favourable position by making it possible for Canadian judges to proceed to a balancing test that up to now they have been reluctant to use. Besides the question of the balancing test, various problems revolve around the defense of religious freedom in criminal prosecutions.
The first section examines the social and historical context of religious freedom in Canada. The second section is located in a more legal perspective. A survey of the Canadian cases is made in order to comprehend the answers that Canadian judges have given in the criminal prosecutions where the defense of religious freedom was raised.
In looking at the Canadian decisions on that issue, four basic problems call for solutions. The following sections deal respectively with those questions. Section 3 raises the issue of the definition of religion and religious activities. Section 4 points out a new understanding of the concept of infringement. In Section 5, the notion of balancing test is examined in light of American decisions and its application to the defense of religious freedom is considered. Finally, the necessity of a theory justifying the defense of religious freedom is explored in Section 6.
In conclusion, this study stresses the impact the Charter will have upon the acceptance of the defense of religious freedom by Canadian courts. To the problems that have been identified, the author proposes some solutions, bearing in mind that the future of the defense of religious freedom in Canada depends on whether or not Canadian judges will consider that the Charter has introduced a new era in the exercise of fundamental freedoms in Canada.Law, Peter A. Allard School of
Graduate
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Opp, James William. "Religion, medicine, and the body, Protestant faith healing in Canada, 1880-1930". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ67008.pdf.
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Zorzi, Daniel J. "Towards altering canonical status: A case for Catholic universities and colleges in Canada". Thesis, University of Ottawa (Canada), 1995. http://hdl.handle.net/10393/9568.
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In the Apostolic Constitution, Ex corde Ecclesiae, John Paul II states that the Catholic university and college is a human institution wherein the members critically assist in the on-going promotion of human dignity and cultural heritage through the three-fold missions of teaching, researching, and providing various pastoral services. Moreover, the members perform these tasks, imbued with the Christian spirit and inspired with the Gospel values in order to "assure in an institutional manner a Christian presence in the university world confronting the great problems of society and culture." In short, the institution marks the confluence of two streams within a Catholic academic environment--culture and religion. Church legislation has remained neither silent nor irrelevant on the question of Catholic higher education. In fact, the 1983 Code of Canon Law devotes several canons of related issues pertinent to these institutions. It does not, however, systematically address the critical topic of church-related educational institutions with respect to religiously-owned universities and colleges and their canonical status. Instead, in a more general way, the 1983 Code introduces new and broader options for canonical status, including the public and private juridic person and the public and private associations of the faithful with or without juridic personality. Consequently, at the heart of this dissertation lies the issue of canonical status of religiously-owned federated Catholic universities and colleges in Canada; the crux of the matter is the precise determination of and alteration to that canonical status, given the broader designations in the 1983 Code. Accordingly, based on the presumption that tracing the titles to property of religiously-owned educational institutions is the truest indicator of its present canonical status, this dissertation undertakes a canonical investigation into the titles to property of the Basilian-owned, Canadian federated Assumption University at Windsor, Ontario. Selecting and properly applying an option, if appropriate, presents innovative ways to direct various educational institutions within particular settings and under different governance models, while ensuring, among other concerns, the protection against exposure to civil and canonical liabilities of church-related institutions and the on-going mission of the Catholic university.
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Ruecker, Michael. "Dances With 'Religion': A Critical History of the Strategic Uses of the Category of Religion by the Government of Canada and First Nations, 1885 to 1951". Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32601.
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This thesis examines the historical record of the late 19th and early 20th century Canadian law against indigenous ceremonies, such as the potlatch and the sun dance, in order to investigate whether an alternative narrative of this history is possible. The main source of data is the archive of the Department of Indian Affairs, containing all the official correspondence that the department sent and received regarding these ceremonies during the time that the law was in effect. Classifying these practices as religious ceremonies, I will argue, was not an obvious or necessary classification, but a strategic move that was beneficial in the short term, both for First Nations advocates of the ceremonies and for their federal government opponents. This research sheds light on the political relationships between Canada and its First Nations, as well as clarifying the ways in which 'religion' is a strategic, rather than an absolute, category.
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Fitzgerald, Georgina. "Ordained ministry in the United Church of Canada: An analysis of documents on the ordained ministry commissioned by the General Council of the United Church of Canada between 1925 and 1980". Thesis, University of Ottawa (Canada), 1993. http://hdl.handle.net/10393/6796.
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All of the United Church's studies on ministry acknowledge the role of the laity in the church's ministry. The Ministry in the Twentieth Century (1968), however, is the first document to question the necessity for an ordained ministry in the church or to suggest that this ministry may be detrimental to the church's welfare if, because of its focal position, it impedes the ministry of the laity. The Ministry in the Twentieth Century recommends that the church continue to "ordain" those who play an enabling function in the church but the understanding of ordination it presents is far removed from ordination's traditional meaning in the United Church or in the Reformed tradition generally. While On a Functional Ministry (1954) recommended that the church consider changes in the way it exercised its ministry so that the church could be more responsive to the heavily industrialized and technological context of the 1950's, the kind of changes which the Commission on The Ministry in the Twentieth Century advocate are more basic. The Commission on Ordination (1962) admits that the abolition of that ministry was one of the changes it had considered. The 1977 Task Force Report expresses many of the same sentiments found in The Ministry in the Twentieth Century. It presents a mainly functional understanding of this ministry, and creates opposition between clergy and laity via the suggestion that the laity have been prevented from realizing their ministry because of the status accorded the ordained ministry and the focal role this ministry plays in the church. Project: Ministry, in contrast, affirms the distinctiveness of the ordained ministry and its essential role in the church while at the same time emphasizing that there is only one ministry in the church "the ministry of Jesus Christ" in which both lay and ordained participate. What is noticeable in an examination of the United Church's two most controversial reports, The Ministry in the 20th Century and the 1977 Task Force on Ministry is that, other than a belief in the "servanthood" model of the ordained ministry and in the fact that this ministry must be carried out in mutuality with the ministry of the laity, nothing, including the existence of the ordained ministry itself, is considered normative. These two reports, in particular, indicate that there is a group of significant size in the United Church which distrusts the ordained ministry, and a smaller but equally vocal group which would like to do away with it altogether. (Abstract shortened by UMI.)
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Miedema, Gary R. "For Canada's sake, the re-visioning of Canada and the re-structuring of public religion in the 1960s". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ52860.pdf.
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Lamoureux, Scholes Laurie. "The social authority of Religion in Canada : a study of contemporary death rituals". Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79956.
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The social authority of traditional organized Christian religion has changed dramatically over the twentieth century. In 2002, less than 25% of Canadians were members of a traditional faith community or regularly participated in formal or informal organized religious practices. Nonetheless, Reginald Bibby has claimed Christianity is making a comeback in Canada. He has argued that the continued reliance on religious rites of passage by nominal and non-affiliates represents the continued influence of traditional Christian religion on the lives of Canadians, and the return to traditional religious communities for rites of passage represents opportunities for those faith communities to bring the lost sheep back to the fold. This thesis tests Bibby's claim through an examination of the social authority of traditional organized religion over contemporary death rituals practiced in Canada. Although Bibby may be encouraged by the continued presence of traditional Christian religious leadership in many contemporary death rituals, the inclusion of religion is often a precarious one that is more often the result of a situational religious response to fulfill a cultural expectation than the desire to perform a sacred ritual that reinforces one's relationship with a traditional faith community or the transcendent being it worships.
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Williamson, Patricia Bernard. "Creative energies and contemporary modes: The changing hymnody of the United Church of Canada". Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/10038.
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While traditional hymns are still in use in the United Church of Canada, many of them reflect the musical styles and theological concepts of past generations. Hymns in a more popular, contemporary musical idiom, expressing current beliefs and societal values are now gaining favour. Based on the assumption that music, and in particular the singing of hymns by a church community, can aid in the definition of a collective identity, and at the same time can provide a vehicle for the expression of individual needs, aspirations, and emotions, this thesis examines the various hymnals that have been used by the United Church of Canada as an articulation of theological, social, and individual concerns of particular times, places and communities. Through an ethnography of a particular church congregation, this study examines how their choice of hymns and performance practices are fundamental to the production and expression of the distinct church culture of this community in the 1990s.
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Sekar, Radhika. "Global reconstruction of Hinduism: A case study of Sri Lankan Tamils in Canada". Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/6108.
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The main hypothesis of this dissertation is that the emergence, development, and subsequent spread of modern Hinduism, beginning from the late 18 th century India, are products of an ongoing process of globalization. The Sri Lankan Tamil diaspora in Canada is an example of the larger historical process of a globalization of Hinduism. It is therefore argued that any analysis of contemporary socio-religious change must be undertaken within the broader parameters of globalization theory. The discussion begins with an examination of the social and historical contexts that led to the emergence of Hinduism as a "religion" in the modern sense of the term, and surveys its spread and development in the global diaspora. It is proposed that such factors as population size, ethnic composition, and density, along with socio-political and technological developments at universal and particular levels, each have played prominent roles in the reconstruction of Hinduism in minority situations. This assumption is illustrated with a case study of Sri Lankan Tamils in Canada. The globalising processes of Sri Lankan Tamils began at the end of the 17th century when Ceylon came under Portuguese rule. The introduction of modern institutions under subsequent Dutch and British rule escalated the process, bringing about socio-religious changes that led to the current political situation. Consequently, Sri Lankan Tamils began arriving in Canada in the 1980s as refugees. The majority settled in Toronto and Montreal where they soon began reconstructing their religious institutions and temples. Three particular religious institutions, the Ganesha Temple in Toronto, the Thirumurukan Temple in Montreal and the Hindu Temple of Ottawa-Carleton, are examined in order to determine how Tamils are reconstructing Hinduism as a minority religion in Canada under global conditions. Results based on field data show the occurrence of "globalization", that is the simultaneous globalization of local forms of Hinduism and the localization of global Hinduism.
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Cummergen, Paul A. "Preaching and other verbal performance in a United Church of Canada congregation: Speaking of experience". Thesis, University of Ottawa (Canada), 1997. http://hdl.handle.net/10393/9815.
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This is a study of the ritual of Sunday worship in a United Church of Canada congregation. Its seeks to provide a contextual analysis of the preaching and other verbal performances which are the most significant ritual elements. The work of Pierre Bourdieu is critically assessed. On this basis, an account of preaching as symbolic labour is developed. Samples of preaching collected through participant-observation of the services are analysed to show the ways in which preaching serves to provide a discursive resource for the (re)production of communal individual conceptions of the "self" among members of the congregation. Age and gender are identified as key variables among this urban, middle-class population. A particular group of upwardly mobile, female adults is identified as especially responsive to the way in which the verbal performances of the minister provide a model and the linguistic resources for the production and transformation of self-description and self-understanding. In these ways, some account of the persistence of this example of mainstream, conventional Christianity is given.
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Scott, John Brian. ""Responding to the social crisis": The Baptist Union of Western Canada and social Christianity, 1908-1922". Thesis, University of Ottawa (Canada), 1989. http://hdl.handle.net/10393/6012.
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McLaren, Kristin. ""African barbarism" and "Anglo-Saxon civilization": The mythic foundations of school segregation and African-Canadian resistance in Canada West". Thesis, University of Ottawa (Canada), 2005. http://hdl.handle.net/10393/29237.
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The legend of the Underground Railroad and the ideal of Canada as a promised land for African-American fugitive slaves have been pervasive in the Canadian imagination. In the mid-nineteenth century, myths describing British Canada West as a moral exemplar and guarantor of equal rights to all provided a sense of transcendent meaning and orientation to citizens of British and African heritage.
British-Canadian school promoters hoped to lay the foundations of an ideal British society in the emerging public school system. The main proponent of this system, Egerton Ryerson, boasted of the merits of a Christian and moral education provided to all Canadians without discrimination. However, African Canadians were largely excluded from public education in Canada West, or forced into segregation, a practice that was against the spirit of egalitarian British laws.
British-Canadian mythologies that called for the protection of Anglo-Saxon racial purity allowed for the introduction of this practice of school segregation. In response, many African-Canadian leaders called upon Canadian society to live up to its egalitarian ideals and promoted integration. This work examines dominant discourses that presented the British-Canadian people as a culturally pure group, unchanged by their historical environment, and contrasts these mythologies with African-Canadian mythologies that reflected the culturally diverse nature of Canadian society and emphasized the potential for human transformation in mid-nineteenth century Canada West.
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Landheer-Cieslak, Christelle. "La religion devant les juges français et québécois de droit civil". Paris 1, 2005. http://www.theses.fr/2005PA010285.
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Cette thèse part d'un constat: dans les Codes civils français et québécois, il n'existe aucune institution nommée " religion" qui opère une traduction juridique de ses manifestations au sein de la société en vue de les soumettre à un régime, contrairement à ce que l'on observe pour d'autres réalités sociales comme les contrats, la propriété ou la famille. Cette thèse entend montrer que les juges français et québécois de droit civil ont pallié ce manque: malgré ce vide ou quasi-vide légal, ils ont élaboré un statut cohérent de la religion qui se manifeste au travers de l'étude des décisions françaises et québécoises relevant du domaine du droit civil. Face aux revendications religieuses des parties, ces deux juges reconnaissent que la religion est un élément essentiel de la personnalité des personnes physiques, voire même, en France, un élément de leur identité civile. Quant aux règles religieuses émanant des communautés de croyants, ils les reconnaissent comme l'expression d'ordres juridiques, coexistant sur le territoire national avec l'ordre juridique étatique Malgré ces points communs, il existe pourtant des différences profondes dans le traitement des revendications religieuses des parties en France et au Québec. Le raisonnement des juges français et québécois s'enracinent dans une tradition nationale et se fondent sur des représentations sociales, données et intégrées, propres à chacun d'eux qui expliquent la spécificité des méthodes et des outils juridiques auxquels ils recourent. Pour appréhender les faits religieux présentés par les parties.
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Cherblanc, Jacques. "Théorisation ancrée du religieusement acceptable au Québec : le service d'animation spirituelle et d'engagement communautaire dans les écoles secondaires francophones de l'île de Montréal". Bordeaux 4, 2005. http://www.theses.fr/2005BOR40015.
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Cette recherche présente la construction sociale du religieux socialement acceptable au Québec, à partir de l'analyse du travail des professionnels qui oeuvrent dans les écoles secondaires francophones de l'île de Montréal. L'observation et les entrevues réalisées auprès des animateurs et animatrices de la vie spirituelle et d'engagement communautaire (AVSEC) et de leurs directions d'écoles respectives permettent d'obtenir une représentation sociale du religieux qu'ils considèrent comme étant acceptable. L'histoire de la place de la religion dans le système scolaire québécois montre que le nouveau serice commun d'animation spirituelle et d'engagement communautaire (SASEC) se situe au coeur d'un nouveau type de religieux auquel l'Etat souhaite actuellement accorder une place dans l'école. Ce religieux s'est particulièrement élaboré au cours des débats sociaux sur la place de la religion à l'école. Ceux-ci ont en outre conduit l'Etat à instaurer le SASEC. De plus, les AVSEC sont situés au carrefour de diverses représentations sociales du religieusement acceptable à l'école et ils sont eux-mêmes des agents de cette construction sociale. Cet héritage dont ils veulent se distancier sans complètement y parvenir, leurs conditions de travail difficiles, ainsi que leurs perceptions de leur mandat et des attentes du milieu, amènent les AVSEC à privilégier l' "engagement communautaire" dans leurs tâches quotidiennes. Ce faisant, ils élaborent actuellement un type de religieux qu'ils considèrent acceptable par tous les acteurs de l'école, de l'Etat aux élèves : le "spirituel". Les raisons qui expliquent pourquoi les AVSEC privilégient ce type de religieux sont de plusieurs niveaux. La théorie des champs de Bourdieu permet d'organiser ces multiples explications dans un modèle général de compréhension du processus de construction social du "spirituel" chez les AVSEC.
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Bryant, Andrew M. ""Yesterday, today, and forever": The mythic foundations of the Ku Klux Klan in the United States and Canada". Thesis, University of Ottawa (Canada), 2004. http://hdl.handle.net/10393/26592.
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The Ku Klux Klan has been active in North America for 139 years and organizations like the Klan have existed in North America since before the United States and Canada became independent nations. The white supremacy advocated by the Klan mimics the justifications used by colonial powers, and though the United States and Canada have espoused egalitarian ideals for quite some time, the Klan continues to attract members.
Mircea Eliade and Claude Levi-Strauss have argued that history and myth share many characteristics, and that sometimes history can act as myth. Understanding how North American history can be a mythic model for the religious formation of North American people one can better explain the long-term viability of the Klan and its ability not only to inspire violence, but to articulate a particular kind of white North American identity. This study examines how the religiosity and action of the Klan has been informed by mytho-historical influences in the United States and Canada and, consequently, how these influences affect other people formed in this context.
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Echevarria, Lynn. "Working through the vision : religion and identity in the life histories of Baha'i women in Canada". Thesis, University of Essex, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.298878.
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Kiffman, Robert M. "The implementation of universal law in Canada in the matter of decent support for active diocesan priests and diocesan priests in retirement". Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/10212.
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The implementation and application of the universal law by the Canadian Conference of Catholic Bishops and particular churches will have a profound effect upon the quality of life for Roman priests in active ministry and priests in retirement in Canada. The obligation of the churches to provide decent support and residence is clear. However, what is the situation of a priest facing retirement today? Chapter One provides the theological foundations and treats some of the canonical issues. Church documents, which provide the Church's teaching in the matter of social justice, establish the theological foundations of decent support and residence. The Christian virtue of justice applies in a context of commutative and distributive justice. Sacramental orders occasions participation in the official ministry of the Church, a share in the mission of the Church and the diocesan bishop, and integration into the sacerdotal college. The worker is worthy of his pay but support is also due should a priest be incapable of ministering. Chapter Two examines Christus Dominus, Ecclesiae sanctae, 1, and its expression in canon 538, S 3. The bishops' conference and diocesan bishops are to provide appropriate support to parish priests who retire. Bishops are to establish norms in this regard. Chapter Three considers some of the financial elements involved in providing support and residence to retired or incapacitated clergy with particular focus on canon 1274. Chapter Four considers the application of universal law to norms established by the Canadian Conference of Catholic Bishops and other selected conferences. The author notes important differences and provides a critique. Chapter Five examines briefly two Canadian diocesan pension plans and the concrete effect on Father Anypriest. (Abstract shortened by UMI.)
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Oonnonny, George N. "Pastoral care of Eastern Catholic faithful residing outside their historical territory with particular reference to the United States and Canada". Thesis, University of Ottawa (Canada), 2004. http://hdl.handle.net/10393/29151.
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During the past two centuries, millions of people belonging to Eastern Christian traditions, due to a variety of reasons, have found themselves uprooted from their native soil and planted in Western Europe, Canada, United States, Latin America and Australia.
Five fundamental, but intrinsically related, issues constitute the core of our study of pastoral care of Eastern Catholics living in the diaspora. The first issue we consider is the origins of Eastern Catholic Churches, in order to identify and understand the root causes of the problem. If the Eastern and Western (Latin) traditions were identical, then there would have been no reason for raising the question in the first place. The second issue concerns the actual pastoral problems directly affecting those faithful who are displaced from their native territories and find themselves in the diaspora. The third issue is related to the source of the right of Eastern Catholics to proper pastoral care flowing from their legitimate ascription to a Church sui iuris. The fourth issue involves the proper authorities who have the primary obligation to provide pastoral care for the faithful. It includes the highly debated question of the jurisdiction of the patriarch or archieparch over their faithful who live outside their historical territory. The fifth issue concerns appropriate pastoral approaches to problems faced today by Eastern Catholics in the diaspora.
Our study is divided into five chapters corresponding to the five issues mentioned above. Thus, the first chapter deals with the historical origins of the Eastern Catholic Churches. In the second and third chapters we examine the current pastoral problems of the Eastern Catholic faithful in the diaspora and their right to appropriate pastoral care in virtue of their ascription to a particular sui iuris Church. Historical evidence indicates that the Church has always demonstrated its pastoral solicitude toward migrants and displaced people. This is evident in the Church's documents and papal teachings. An analysis of these ecclesiastical documents is the thrust of the fourth chapter. In the final chapter we address some issues of practical and pastoral importance related to Eastern Catholics living in the diaspora. Also included in this final chapter is an analysis of the results of a questionnaire we sent out to selected arch/dioceses in the United States and Canada. (Abstract shortened by UMI.)
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Abraham, Natalia. "Ayurveda and religion in Canada: a critical look at New Age Ayurveda from the Indian diaspora perspective". Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79815.
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This thesis examines how physicians in the Indian diaspora living in Canada---both those trained in Ayurveda in India (vaidyas) and those trained in Western medicine in India (MDs)---view the practice of Ayurveda in Canada. More specifically, it examines how their views have been influenced by New Age thought in general and Transcendental Meditation in particular and how these perceptions reflect the changing relation of religion and Ayurvedic medicine. It is the intent of this thesis to show that Ayurveda in Canada exists mainly as part of the greater New Age movement, as a transformed system that is inspired by both Hinduism and New Age thought, and that this transformation of Ayurveda evokes two distinct responses from Indian diaspora medical personnel in Canada---one unsupportive and one partially supportive. To the dismay of "traditional" Indians and to the praise of "modern" Indians, New Age Ayurvedic organizations strongly emphasize their version of "spirituality" as the primary goal of Ayurveda, whereas Indian forms of Ayurveda---both in the past and today---generally approach religion and spirituality secondarily. Thus, the role of religion and spirituality become major controversial issues in New Age Ayurveda. From the "traditional" point of view, the commercial achievements of New Age organizations (such as the Transcendental Meditation Movement) are not indicative of a successful introduction of Ayurveda in North America and run contrary to classical Ayurvedic principles, with regard to religious and medical practice. But, from the "modern" point of view, the New Age Ayurvedic emphasis on spirituality is indicative of an inevitable evolution of the system in North America.
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Gourgon, Danika. "« Préférez-vous votre oeil droit ou votre oeil gauche? » : Langue et religion dans le débat sur la gestion scolaire en Ontario français (1969-1998)". Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/35182.
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Cette étude fait l’examen de la place de la religion catholique dans le débat sur la création des conseils scolaires francophones et, plus largement, dans le débat public franco-ontarien entre 1969 et 1998. Elle tente d’apporter certaines nuances à la thèse de l’« éclatement » du Canada français et de l’écartement de la référence canadienne-française que la plupart des chercheurs ont soutenue jusqu’à présent. En analysant les discours formulés et les actions menées par les principales associations franco-ontariennes oeuvrant en éducation, l’Association française des conseils scolaires de l’Ontario (AFCSO), l’Association canadienne-française de l’Ontario (ACFO) et l’Association d’enseignement français en Ontario (AEFO), la thèse examine leurs prises de positions dans le débat sur la gestion scolaire. Elle fait ressortir le débat de société qui existe en Ontario français sur la question religieuse et sur la place qu'elle occupe dans le développement institutionnel et dans la construction identitaire des Franco-Ontariens.
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Pohran, Nadya. "Charismatic Healing: A Phenomenological Study of Spiritual Healing in Ottawa, Canada". Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32612.
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Spiritual healing is a ubiquitous and fundamental part of Charismatic Christianity; it is indelibly linked to understandings of God, society, and individual identity. And yet, the phenomenon of spiritual healing—particularly its expression within North American, Abrahamic traditions—has been understudied within academia. In this thesis, I take a phenomenological approach in order to better comprehend the meaning-making process behind spiritual healing rituals amongst Charismatic Protestant Christians in Ottawa, Canada. Through a small-scale, local ethnographic study in Ottawa in which I conducted participant observation and several in-depth interviews, I explore Charismatic Christianity through the lens of lived religion. Based on a series of focused case studies, I conclude that the Charismatic cosmological worldview (one in which cosmic-wide restoration is emphasised) correlates with, and contributes to, the Charismatic emphasis on individual healing.
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Myhill, Carol. "Greatest Commandment: Lived Religion in a Small Canadian Non-denominational Church". Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/23521.
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Canada has distinct contemporary faith communities that differ from western and European counterparts. Unfortunately statistics tracking denominational allegiances give little insight into the daily intricacies of collective religious practice. The purpose of this study is to contribute towards filling a gap within scholarly research on the lived culture and experiences of contemporary religious communities within Canada. This study examines the pattern of culture-sharing within a non-denominational faith community as lived and practiced in Ottawa. Through autoethnography, this study asks why members attend and how members view the use of popular culture video clips within church. Individual and collective religious identities are constructed through observations, interviews and material artifacts gleaned through participant observation from January 2011 to December 2011.
The results show that within the church, a community of practice is built around shared parenthood and spiritual journey. Members place importance on children, on providing support of all kinds for one another, and on keeping religion relevant. Reasons for attending are echoes of the patterns of culture-sharing: members enjoy the feeling of community, the support, the friendships, the play dates. Participants view popular culture video clips played within church as one aspect of an overall importance placed upon relevance. Mutuality of engagement results in members experiencing their lives as meaningful, it validates their worth through belonging, and it creates personal histories of becoming within the context of a community of practice. Future research recommendations include further study of other contemporary faith communities within Canada, with investigation into the possibility that communities of practice may be what the churched and unchurched are seeking.
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Nasr, Roula. "Les violences conjugales : étude comparative entre Liban, France et Canada". Thesis, Lyon 2, 2009. http://www.theses.fr/2009LYO20025/document.
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Si certaines formes de violence sont aujourd'hui l'objet de toutes les attentions, d'autres comme la violence conjugale, restent tues, considérées trop souvent comme un problème privé. La violence masculine constitue une véritable atteinte aux droits fondamentaux: droit à la liberté et à la sécurité notamment. La violence conjugale, quelle que soit sa forme, présente des constantes. Ainsi ce type de violence existe dans les sociétés orientales et occidentales mais le contexte diffère. Si les violences conjugales dans les sociétés orientales notamment celle libanaise reflètent le patriarcat, la reproduction sociale et l’héritage familial et que les lois et les codes civiles favorisent le statut de l’homme, celles qui existent dans les sociétés occidentales sont reliées aux affects psychologiques, aux dissociations familiales et aux problèmes familiaux. Dans tous les pays du Moyen-Orient, comme au Liban, les femmes ne bénéficient pas pleinement de leur citoyenneté civile. Elles sont notamment spoliées de droits, privilèges et garanties de sécurité auxquelles elles devraient avoir accès. Des lois inéquitables, des constitutions discriminatoires et des préjugés culturels, qui ne les reconnaissent pas comme des citoyennes égales, entravent leur participation à la vie politique et limitent leur sécurité en matière économique, de mobilité et de protection sociale. A la différence du contexte occidental, comme en France et au Canada, où l’individu est l’unité de base de l’Etat, c’est la famille qui forme la base des Etats arabes.On tente donc de confirmer que la violence conjugale comme toutes sortes de violence, elle s’échappe à toutes nominations sociales, elle existe dans toutes les sociétés et les régions même les plus favorisées d’entre elles et elle est présente chez toutes les catégories sociales.Une approche interculturelle de ce phénomène s’avère donc nécessaire, des facteurs comme religion et migration demeurent être parfois déclenchant ou légitimant d’un tel type de violence. L’analyse psycho-sociale de plusieurs études de cas de violences conjugales ne peut que dévoiler le latent, le caché des hommes violents et des femmes violentéesIf some forms of silence are today the center of attention, other forms such as conjugal violence remain unrevealed and are often considered as private problems. Men violence is affecting fundamental rights in particular the right of liberty and security. Conjugal violence, whatever its forms are, presents some constants. This type of violence is found in oriental and occidental societies but the context differs. If conjugal violence in oriental societies particularly in Lebanon reflects the patriarchy and the social reproduction and the family inheritance, it also shows that the law and the civil codes are in favor of men. The conjugal violence existing in the occidental societies are related to psychological affects and family separations and family problems. In all Middle – Eastern countries like Lebanon, women do not benefit completely from their civil citizenship. They are despoiled of rights, and privileges and security guarantee that they should have access to. Inequitable laws, discriminatory constitutions and cultural prejudice that doesn’t take the woman as an equal citizen, hinder their participation in politics and limit to the women’s economic security going from mobility to social welfare. Unlike the occidental context where the individual unites the base of the country like in France and Canada, family constitutes the base of Arab countries.They tend to confirm that conjugal violence like any form of violence escapes from any social nominations. This violence exists in all societies and even in the most favored regions. And it also exists in all social categories.A cross-cultural approach of this phenomenon is necessary. Factors such as religion or migration launch or justify such type of violence. Psychosocial analysis of several studies made about conjugal violence unveil the latent and the hidden secrets of violent men and abused women
46
Paterson, John Leonard. "Geography and religion, agriculture and stewardship, the practice of agricultural stewardship in the Christian Farmers Federations of Canada". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape8/PQDD_0028/NQ38956.pdf.
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Kee, Kevin B. "Revivalism, the marketing of Protestant religion in English-speaking Canada, with particular reference to southern Ontario, 1884-1957". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0001/NQ42949.pdf.
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Wachtel, Joseph R. ""Poor Savages and Churlish Heretics": The Jesuit Mission to Canada and the French Wars of Religion, 1540-1635". The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1372764446.
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Choi, Glen S. "Lotus Pond, Bicultural Ripples: The Psychological Orientations of Korean-Canadian Practitioners of Buddhism". Thèse, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/30977.
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This dissertation examines whether Buddhist beliefs and practices serve to reinforce and/or promote a Korean and/or Canadian cultural prism for next-generation Korean Buddhist practitioners in Toronto, Canada. I define Korean and Canadian cultural prisms based on the cross-cultural psychological framework of Individualism-Relational Collectivism (I-RC) and Analytical-Holistic (A-H) cognition. The aim of my research is to problematize culture in the construction of religious meaning and behaviour for relatively bicultural individuals. My research question can thus be summarized as follows: How is religious meaning and behaviour culturally constructed by next-generation Korean Buddhist practitioners in Canada? What role do individual cultural orientations and the different Buddhist cultural traditions play in this cultural construction and how does Buddhism compare to the other religions (namely Protestantism) practiced by younger-generation Korean-Canadians in this regard? By answering these questions, I ultimately hope to show whether the meaning system of Korean culture is preserved through religion among the younger generation of Korean Buddhist practitioners. I hypothesize that, due to the relatively non-authoritarian nature of Buddhism, the light of Buddhist beliefs and practices will predominantly be refracted through the a priori cultural prism of the individual in question, and the role of Buddhist doctrine and institutions in promoting a particular orientation (individualistic/relationally collectivistic and analytic/holistic) will be minimal and subordinate to the individual. The particular cultural orientation of this prism will, in turn, be dependent upon individual levels of monoculturalism (Korean or Canadian) or biculturalism (Korean and Canadian). In this way, Buddhism may serve to both preserve and undermine the Korean cultural meaning system. By comparison, I hypothesize that the relatively authoritarian nature of (Protestant) Christianity will likely encourage younger-generation Korean Christians to relate to their religion in a predominantly uniform way, regardless of the individual’s cultural orientation.
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LeBlond, Robert. "Une église, deux nations, deux discours : le traitement des questions nationales et sociales dans les messages des autorités religieuses d'un État binational ou plurinational : le cas du Canada et du Québec". Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/10279.
Texto completoResumen
Les eveques catholiques canadiens font tous a la fois partie d'un organisme pan-canadien qui s'intitule la Conference des eveques catholique du Canada (CECC) et de l'un des quatre regroupements regionaux; l'Assemblee des eveques de l'Atlantique (AEA), l'Assemblee des eveques de Quebec (AEQ), la Conference des eveques catholique de l'Ontario (CECO) et la Conference des eveques de l'Ouest (CEO). Parce qu'ils participent a une Eglise dont les valeurs sont bien connues et explicites, il faut s'attendre a ce que les messages pastoraux et les prises de positions publiques des differentes assemblees episcopales tendent a converger et a manifester un degre de coherence. Cependant dans la mesure ou la "question nationale" divise depuis des generations, les populations canadiennes et quebecoises, nous nous sommes demander si le traitement de cette question par l'episcopat ne reflete pas, dans une certaine mesure, ce clivage socio-politique. Ce travail de recherche consiste en une etude qualitative qui demontrera de quelle facon l'Eglise catholique du Canada et, plus specifiquement, la Conference des eveques catholiques du Canada (CECC) et l'Assemblee des eveques du Quebec (AEQ), percoivent les tensions socio-politiques au Canada, les sources de celles-ci ainsi que les solutions possibles. En d'autres termes, est-ce que les messages envoyes de la part des cadres institutionnels pan-canadien et quebecois de l'Eglise catholique manifestent une convergence ou une divergence dans l'identification des tensions socio-politiques, de leurs sources et de leurs solutions si l'on tient compte de la fragmentation de l'identite nationale au Canada?