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1
Thompson, Sylvia A. « Spiritual abuse killing grace ». Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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2
Kendrick, Larry D. « Spiritual intervention on a substance abuse ward ». Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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3
Boldon, Lorna Jeanne. « Towards a new sexual abuse model, shame and spiritual distress in sexually abused women ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0032/MQ64734.pdf.
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4
Ndura, Beatrice W. « Incorporating spiritual formation in counseling for victims of sexual abuse ». Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p074-0084.
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5
Connolly, Christine. « Spiritual direction companioning victims of sexual abuse on their faith journey / ». Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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6
Selner, Charles Arthur. « Exploring the spiritual base of gay men in substance abuse treatment ». CSUSB ScholarWorks, 2008. https://scholarworks.lib.csusb.edu/etd-project/3339.
Texte intégralRésumé :
The purpose of this study was a qualitative exploration of how gay men experienced the spiritual base of a substance abuse treatment program. The specific clientele are gay men who completed at least sixty days participation in an intensive LGBT outpatient treatment program and were living in a sober residence known as The Studios of Palm Springs, CA. The research question asked whether this program worked to develop spirituality for gay men.
7
Griffin, Ronnie Madison. « How redemptive thought can bring hope to an addictive personality ». Theological Research Exchange Network (TREN), 2001. http://www.tren.com.
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8
Oakley, Lisa Ruth. « The Experience of Spiritual Abuse within the Christian Faith in the UK ». Thesis, Manchester Metropolitan University, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.492902.
Texte intégralRésumé :
Spiritual Abuse (S.A.) is a largely hidden and little understood form of abuse. Currently work in the area of S.A. is predominantly American and written by those in positions of power such as church ministers. There is a paucity of work in the UK in this area and a complete absent of research based upon survivors own stories of the experience of S.A.
9
Seinen, Albert Christopher. « A description of faith issues in the spiritual journey of adults recovering from childhood sexual abuse ». Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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10
Faigin, Carol Ann. « Filling the Spiritual Void : Spiritual Struggles as a Risk Factor for Addiction ». Bowling Green, Ohio : Bowling Green State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1213626082.
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11
Spoel, Martijn van der. « Identifying behavioral, psychological, physical, and spiritual signs or symptoms of children which suggest the possibility of sexual abuse its implications for the church based teacher / ». Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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12
Bennett, Christina G. « Religious Freedom or Child Abuse ? Drawing the Line between Free Excercise and Crimes against Children in Georgia ». Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/rs_theses/31.
Texte intégralRésumé :
This project examines how Georgia draws the line between religious freedom and child abuse. In Georgia, certain religious parents are granted spiritual exemptions for conduct that would otherwise be prohibited due to its potential harm to children, while other parents must alter their religious practices to conform to the law. An examination of Georgia law governing conduct that is both religiously-motivated and poses a risk of physical harm to children illustrates that Georgia’s spiritual exemptions have contributed to producing legally-defined religious orthodoxy, inconsistent regulation of religious conduct, and less stringent state protection from harm for the children of some religious parents.
13
Bowens, Ruby Jean. « The impact of the practice of spiritual disciplines on the self-image of adult male substance abusers in treatment ». Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p028-0255.
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14
Jané, Dulce Maria. « Religion, Spirituality, HIV Symptoms and Health Related Quality of Life in HIV Infected African American Women Recovering from Substance Abuse ». Scholarly Repository, 2010. http://scholarlyrepository.miami.edu/oa_dissertations/504.
Texte intégralRésumé :
The aim of this study was to evaluate the potential contribution of religious involvement, spiritual well-being, existential well-being and HIV-related symptoms to health-related quality of life in HIV-infected African American women recovering from substance abuse. The study also examined whether religious and spiritual variables served as potential moderators between HIV symptoms and health-related quality of life. This study relied on data obtained as part of a larger longitudinal investigation of the effectiveness of Structural Ecosystems Therapy (SET) for HIV infected women in substance abuse recovery. A total of 175 participants were recruited from regional residential and outpatient clinics. The sample in this study included 99 African American women who had completed the required baseline assessment. It was hypothesized that religious involvement, spiritual well-being and existential well-being would be positively associated to various health-related quality of life indicators (i.e., physical functioning, social functioning, mental health functioning and health distress). On the other hand, HIV symptoms were hypothesized to be inversely related to the health-related quality of life indicators. Religious involvement, spiritual well-being and existential well-being were posited to moderate the relationship between HIV symptoms and the health-related quality of life indicators. Findings from the multivariate analysis of variance showed existential well-being to be significantly related to mental health functioning and health distress and HIV symptoms to be significantly related to mental health functioning and physical functioning. Results from the regression analyses also showed that after controlling for age, both existential well-being and HIV symptoms were significantly related to mental health functioning. Results suggest that increased symptom frequency is significantly associated with worse mental health while higher levels of existential well-being are significantly related to better mental health. No evidence was found in support of the hypothesized moderating role of religious involvement, spiritual well-being and existential well-being between HIV symptoms and health-related quality of life indicators. Research and clinical implications of these findings are discussed.
15
Buckley-Willemse, Beverley. « Cognitive emotion regulation, proactive coping and resilience in adult survivors of child sexual abuse ». Thesis, University of Pretoria, 2011. http://hdl.handle.net/2263/24268.
Texte intégralRésumé :
Researchers have not been able to ascertain how survivors of childhood trauma, especially sexual abuse, develop resilience. To explore resilience and what influences its development, this mixed-method study investigated the roles of cognitive emotion regulation and proactive coping by using a critical-realist ontology. The data was collected from eight women (between ages 25 and 56) who considered themselves to be resilient survivors of severe child sexual abuse. Harvey’s (2000) Multidimensional Trauma Recovery and Resiliency Interview (MTRR-I), the Cognitive Emotion Regulation Questionnaire (Garnefski, Kraaij&Spinhoven, 2002) and Greenglass’s (1999) Proactive Coping Inventory were used to gather the data necessary to determine whether resilience is influenced by cognitive emotion regulation strategies and proactive coping and to attempt to define what could be considered as traits of resilience in survivors or child sexual abuse. Through thematic analysis, approximately 50 a-priori codes were generated and grouped into 23 themes using the Atlas.ti program. The objective of this study is to explore the relationship between cognitive emotion regulation, proactive coping and resilience in order to better understand, and develop intervention processes that can provide survivors of child sexual abuse and other trauma with the resources needed to be more resilient. Although causality could not be determined between these variables, it became evident that the more often a participant employs adaptive cognitive emotion regulation strategies and the higher the scores on the Proactive Coping Inventory are, the more resilient the participant tends to be. The participants who displayed higher levels of resilience also verbalised that they felt they had dealt with the abuse and had managed to move on in their lives. Even though all the participants considered themselves to be resilient, half of them were functioning at a noticeably lower rate of resilience than the others. All the participants claimed to rely on spiritual strength in some way and attribute their resilience to their faith in God. The higher the levels of resilience, the more the participants used adaptive cognitive emotion regulation strategies and proactive coping; and the more optimistic their views of the future and the more they considered their lives to be meaningful. Because the study was based on the ecological model of human development (Bronfenbrenner, 1995, 2005,) the interplay of the proximal environment, the individual, the social context and the changes that have taken place over time, were all taken into consideration because resilience, cognitive emotion regulation and proactive coping skills all develop within and between the same systems in which an individual develops. However, Bronfenbrenner (2005) states that the family is no longer taking the responsibility for the upbringing of children as it should and that other settings in society have had to step in to fulfil the role. One aspect of mental health is the ability to develop spiritually and since schools may not include religious instruction because it is the responsibility of the family, it happens that children are not being developed spiritually and this could influence the way in which individuals deal with traumatic childhood experiences.Thesis (PhD)--University of Pretoria, 2011.
Educational Psychology
unrestricted
16
Lindani, Sibusiso Lordwell. « An abuse of power by certain senior ministers in the congregations a challenge to pastoral care / ». Diss., Pretoria ; [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-01082009-145023/.
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17
Grobler, Linda. « Hulpverlening aan die gemolesteerde kind met behulp van spelterapie : 'n pastorale studie / Linda Grobler ». Thesis, North-West University, 2005. http://hdl.handle.net/10394/900.
Texte intégralRésumé :
Sexual abuse causes incalculable damage to the life of the sexually abused person on all
levels: emotional, spiritual and physical. God included children in His covenant with
mankind. Jesus always gave a special place to children during his time on earth.
Current statistics are shocking: One in every four girls and one in every six boys are being
sexually abused. Considering that up to 43 children are raped each day in South Africa, it
has to be acknowledged that sexual abuse in South Africa is reaching epidemic
proportions.
The spiritual/religious results of sexual abuse show that pastoral care is essential in the
healing process. Traumatised children themselves express the need for this problem to be
addressed pastorally. Children acknowledged that the problem of sexual abuse influenced
their relationships with God. Every child also expressed a need for spiritual growth and
spiritual knowledge.
The most effective method of helping seems to be an eclectic approach. On the one hand it
is important to take note of contributions from other sciences surrounding play therapy,
which could be used effectively in the helping process. On the other hand pastoral
guidelines should be fully utilised and adhered to. The solution thus lies in a holistic
approach where attention is given to the physical, emotional and spiritual needs of the
child.
From the empirical data that was collected it is clear that a combination of pastoral care
and play therapy is very effective. The uniqueness of this combination centres on the fact
that God, the great Healer, works in a restorative and healing fashion in the lives of children
through something that comes completely naturally to them, namely play.Thesis (M.A. (Practical Theology))--North-West University, Potchefstroom Campus, 2006.
18
Liao, Min-Yu. « An examination of the types of services used by women who have experienced domestic violence in Taiwan to deal with the physical, mental and spiritual impact of abuse ». Thesis, University of Bristol, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.551291.
Texte intégralRésumé :
There is no empirical research in Taiwan looking at the provision of services for abused women from a body (physical), mind (mental) and spiritual (inner strength/meaning of life) perspective. Based on this gap, the aims of this thesis are to explore the type of services/healing approach that abused women in Taiwan have, or would like to have, used and examine the effect of these individual and/or integrated approaches. Concerning the methodology, a multi-method research approach has been adopted that used both quantitative and qualitative methods. A questionnaire survey (N=141) and semi-structured interviews (N=15) were conducted with a sample of women in Taiwan who had. experienced domestic violence. The findings of the study suggest that abused women used a range of physical, mental and spiritual health services (i.e. hospital treatment; talking with people you trust; praying in a temple). This study, as well as identifying the types of services abused women use, also identifies whether these services were perceived as positive or negative. Identifying how abused women experience these services is important in helping practitioners to better target the most effective resources. To further inform the qualitative results, case studies were used that found that most interviewees used a body-mind-spirit approach, but with only a few using it in an integrated way. Using these approaches separately was helpful because it addressed the multiple needs of individual woman. However, the lack of an integrated approach meant that the potential for empowerment through this holistic perspective was lost. Feminist theories suggest that various factors including traditional Chinese values, the effect of religious and spiritual values, and the financial dependence of women on men may all contribute to gender inequality and unequal power and result in domestic violence. Through applying feminist empowerment theory, this thesis found that participants could negotiate the impact of gender inequality through the empowerment they gained from using a range of health, welfare and legal services. This does not preclude the possibility that an integrated body, mind and spirit approach might be the most successful in empowering abused women in Taiwan. It suggests that such services are either unavailable in an integrated way or that women access whichever services meet their multiple needs, irrespective of the approach or perspective used.
19
Beausoleil, Kent Alan SJ. « Transforming Lives : Attending to the Spirit of College Students from Dysfunctional and/or Abusive Young Adult Formational Experiences ». Miami University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=miami1416579119.
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20
Koch, George Byron. « Teaching healing prayer for the victims of sin ». Theological Research Exchange Network (TREN) Access this title online, 2003. http://www.tren.com.
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21
Aslett, Michelle. « Fowl feathered fox : Monsters, pipers, families and flocks ». Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2015. https://ro.ecu.edu.au/theses/1633.
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Fowl Feathered Fox: Monsters, Pipers, Families and Flocks is a doctoral work consisting of a full-length stage play and an exegesis. An introduction outlines the scope of the doctoral work, while a concluding chapter reflects on research findings and considers staging issues and implications. Appendices include images incorporated into the play’s action as well as photographed excerpts from a series of visual diaries used to document the play’s evolution. The play, Fowl Feathered Fox, explores the nature of delusion, deception and the tragedy of The Beast Within. Borrowing as it does from the traditions of revenge tragedy, comedy and horror, the style of Fowl Feathered Fox is both sensual and sensationalistic. Indeed, by virtue of overstepping traditional ideological, stage and venue boundaries to tap into an audience’s faculties of taste, physical sensation and smell, I aim to confront, seduce and repel on every possible sensory level. Here, in keeping with the conventions of Renaissance revenge tragedies as well as contemporary re-imaginings of the genre in popular culture, a tragic protagonist is forced to behave as a detective in order to put an end to a terrible, taboo curse. As a black comedy however, Fowl Feathered Fox makes light of taboo topics, as the darkness of the subject matter is buoyed by meta-theatrical gags, ironic humour, word-play and brief forays into interpretive dance. In the tradition of horror film and fiction, my eponymous ‘fowl feathered fox’ is a specifically Australian re-imagining of the archetypal shapeshifter, blending the qualities of the wolf in sheep’s clothing, the false prophet, the Pied Piper and the werewolf. Surrealism, with its roots in psychoanalysis, underscores the play’s visual aesthetic: this stage is littered with fearful, surgically invasive and aggressively sexual forms, objects and images. The exegesis, Monsters, Pipers, Families and Flocks, interrogates various mythic, historical and fictional examples of charismatic cult leadership, locating patterns in the paradigmatic nexus shared by monsters, cults and families. A trio of exegetical essays considers the tragic nature of lycanthropy, Nietzsche’s conception of the Apollonian/ Dionysian dichotomy, the socio-cultural dynamics of charismatic cult leadership and the frightening, fascinating phenomenon of pseudologia fantastica. The first exegetical essay explores the lycanthropic and messianic qualities of two real-life malevolent cult leaders: Rock Theriault (Canada) and William Kamm (Australia). The second exegetical essay interrogates the enthralling, intoxicating qualities of the Pied Piper of Hamelin and Greek demi-god Dionysus, finding parallels in tragic revenge narratives wrought by infamous American cult leaders such as Charles Manson and David Berg. Finally, the third exegetical essay examines monstrous, messianic mothers from Greek myth, horror fiction and memoir: specifically, the goddess Demeter, Margaret White from Brian de Palma’s Carrie (1976) and notorious Australian cult leader, Anne Hamilton-Byrne.
22
Wylie, Jill Louise. « Drawing from the Well : Women's Spiritual Experiences in Healing from Child Sexual Abuse ». Thesis, 2010. http://hdl.handle.net/1974/6087.
Texte intégralRésumé :
The prevalence of child sexual abuse remains high with girls 1.5 to 3 times more likely to be victims compared to boys. In addition to psychological and emotional challenges, this abuse can lead to spiritual difficulties that impact survivors’ ability to find meaning in their life, find a sense of purpose, experience hope or believe in a world that is just. Spirituality can facilitate healing and this study contributes to that knowledge base by exploring women’s own perspectives.
The purpose of this qualitative narrative study is to understand, from women’s perspectives, the role of spiritual experiences in their healing from the impacts of child sexual abuse. Spiritual experiences were defined as any experiences that have a different reality or feeling compared to our usual everyday reality that may seem extraordinary or unexplainable, or very ordinary yet meaningful. Twenty in-depth individual interviews were conducted with ten women survivors of child sexual abuse. Narrative analysis methods were used to derive key themes that represent participants’ perspectives of how spiritual experiences enhance healing.
Results of this study show that spiritual experiences opened doorways to self, shifted energy, expanded perspective, revealed truths, connected to the present moment, created possibilities of the positive and were an enduring source of support and strength. Spiritual experiences create inter-connections between aspects of the self that can simultaneously transcend the self and connect to the larger world thereby unifying each into a greater whole. These impacts prevail even when there is dissonance in the interpretation. Occupations facilitated spiritual experiences by acting as a portal to a spiritual dimension, transcending language and mind, facilitating internal communication, connecting to the body through doing and through innate healing qualities.
Engaging in respectful dialogue on spiritual experiences requires reflection and awareness in the use of bias-free language. Health professionals are well situated to address spiritual experiences, using evidence-based practice and an understanding of embodied experience. Occupational therapists have a key role in validating spiritual experiences, facilitating the engagement in spiritual occupations, and providing resources to understand and interpret the experiences.Thesis (Ph.D, Rehabilitation Science) -- Queen's University, 2010-09-24 15:57:19.931
23
Lu, Hsing-kuo, et 盧興國. « A Research for the Influences on Religious beliefs to the Spiritual Health of Male After-Inmates with Drug Abuse ». Thesis, 2011. http://ndltd.ncl.edu.tw/handle/94296709842243968108.
Texte intégralRésumé :
碩士南華大學
生死學研究所
99
The research is based on the concept that the human body and mind are of one union. Through in-depth interviews with eight drug addicted ex-convicts, and with their experiences on the religious transformation they go through after they are released from prison, I endeavor to understand the religious influence on their spiritual health, and the process of their transformation. Here are the results: First, the experiences of the relationship between the body and the mind of the drug addicted ex-convicts who go through the religious transformation include: caring from social workers, epiphany of the mind, mystics of religion, religious courage, religious practices, overcoming emotional problems, participation in charity, experiences of true happiness, caring for the environment, sharing life experiences, healing of traumas,living the simple life. Second, the influences on the spiritual health of the drug addicted male ex-convicts by religion include: (A) The aspect of self realization: their realization of the absurdity of substance abuse; the search of the meaning, value and belief in life; the ability to adapt to the life without drugs. (B) The aspect of social interactions: the experiences of sharing with people, expansion of social circle, reconnection of social support, involvement in social work. (C) The aspect of the environment: return to a simpler life, elevation of energy to care about things. (D) The aspect of transcendence: a religious life, acceptance of adversity, transcendence of the self to reach god, comfortable attitude toward death, a harmonious relationship between the body and the mind in post drug abuse life. Third, there are two “V-shaped recoveries” for the drug addicted male ex-convicts during their recovery process. The first time appears when they are still in prison, which is also known as “Individual faceing boundary situation” The second time emerges in the early days out of prison. To make use of those two times will help the drug addicts recovery. Fourth, the features for the drug addicted male ex-convicts who resort to religion as an aid to recovery are as followed: true tranquility, humble gratefulness, fearlessness of death, sacrifice, etc.
24
Garcia, Daniel 1977. « Religious beliefs and developmental factors in the psychological well-being of differing Christian faith groups : towards a model of psycho-spiritual abuse ». Thesis, 2011. http://hdl.handle.net/2152/ETD-UT-2011-08-3921.
Texte intégralRésumé :
The past two decades have seen a surge of research publications in the psychology of religion, with most studies affirming the salutary effects afforded by religious functioning. However, current mental health researchers have advocated for more nuanced examinations of religious constructs and more careful analysis of potentially harmful aspects of religiosity. Particularly absent from the psychological literature are the mental health effects religious beliefs may exert on parishioners. Researchers note that this is surprising given the general psychological tenet that beliefs are inextricably bound-up with affective states and general mental health. Responding to the admonition of researchers in the field, this study proposes and tests an initial model of psycho-spiritual abuse.
The proposed model of psycho-spiritual abuse hypothesizes that religious beliefs such as the theological doctrine of original sin, fundamentalist ideology, lack of self-forgiveness, and negative God-representations, in addition to familial upbringing, may negatively impact an individual’s view of self, thus fostering psychological distress. In particular, this study considers scrupulosity disorder, depression, and shame to be the primary psychiatric maladies engendered by psycho-spiritual abuse.
Two hundred thirty five parishioners from 18 Christian faith groups across the United States participated in an online survey consisting of standardized measures of original sin, fundamentalism, self-forgiveness, god image, perceived parental rearing, scrupulosity, depression, and shame. A canonical correlation analysis was conducted because it allows for the simultaneously testing of the relationship between the criterion variables (i.e., scrupulosity, depression, and shame) and predictor variables (i.e., original sin, religious fundamentalism, self-forgiveness, parental rearing perceived as rejecting, emotionally warm, and overprotective, as well as accepting, presence, and challenging God-representations) of interest.
Results reveal that greater degrees of belief in the theological doctrine of original sin as well as greater adherence to religious fundamentalist ideologies are directly and indirectly associated with scrupulous and depressive symptomatology as well as with shame-prone feelings and actions in unhealthy ways. Results also indicate that God-representations also play an essential role in scrupulosity, depression, and shame in hypothesized ways. Hence, such results further implicate the centrality of religious ideologies in the expression of psychopathology. Additionally, results seem to suggest that the direct familial contribution to the expression of psychopathology among parishioners appears to be weaker (i.e., secondary) than that of religious beliefs; this statement is based on the fact that perceived parental rearing practices were secondary contributors to the synthetic variable of psycho-spiritual beliefs in both Function 1 and 2.
Finally, these results suggest that the primary mechanism through which religious beliefs as well as familial upbringing impact parishioner psychological well-being is the resulting view of the self they engender. Therefore, results suggest that the proposed model of psycho-spiritual abuse is sound.text
25
Collett, Joan Elizabeth. « Empowering the unempowered : a narrative approach to deconstructing spirituality with women experiencing abuse ». Diss., 2003. http://hdl.handle.net/10500/1843.
Texte intégralRésumé :
A postmodern approach is used to examine various discourses with relevance to subject positioning and its effect on individual spirituality. The stories are located within different discourses, introducing a spiritual diversity. Through narrative, a holistic understanding of the spiritual experiences of two contemporary Christian women who have suffered abuse is provided, highlighting spirituality as an essential component to physical and psychosocial well-being.
Contextual post-structural feminist theology and the social construction theory of reality informed this work. The performative function of language in social interaction is emphasised, situating language and relationship as key factors in the construction of individual identity and spirituality. Whilst recognising the constitutive force of discourse, the research highlights the notion that people can exercise choice in opposition to these discursive practices. Elements of spiritual transformation, hope and empowerment surfaced as counter stories to the culture of abuse, providing the scaffolding for re-storying their lives.Practical Theology
M.Th. (Pastoral Therapy)
26
Gunter, Rianda. « A journey to healing : conversations of women survivors of sexual abuse ». Diss., 2002. http://hdl.handle.net/10500/812.
Texte intégralRésumé :
A journey to healing is a story of women survivors of sexual abuse. Through narrative
pastoral conversations a group or community of concern was formed that witnessed how
these women managed to move by re-telling from problem-saturated dominant lifestories
to rich alternative stories of survival. Post-modern practical theology formed the
epistemological backdrop of this study with the focus on taking a prophetically, ethical
and political stance.
The group deconstructed patriarchal knowledge that has been dominant in constructing
understanding of women. Deconstruction lead to the centralising of previously
subjugated knowledge about themselves and made multiple identities and preferred
realities possible. Feminist theology's liberating spirit contributed to this participator
action research where women moved from being right to doing right. The monthly
celebration teas hosted by the group were instrumental in the healing of other women
who have experienced sexual violation.Practical Theology
M.Th. (Pastoral Therapy)
27
Wilkinson, Katheryn Lynn. « Stories of survival in the wake of violence and abuse on the Cape Flats ». Diss., 2009. http://hdl.handle.net/10500/765.
Texte intégralRésumé :
The Cape Flats is characterised by widespread poverty, unemployment and frequent incidents of domestic and gang related violence. The presence of gangs in and around many of the schools in this area poses a serious problem for the community and the Western Cape Education Department. Schools are disrupted, while principals, teachers and learners are in constant fear and danger of gangsters' bullets. Families in
these communities are exposed to chronic traumatisation from both gang and domestic violence. This qualitative study was concerned with exploring a narrative pastoral therapy approach to trauma counselling
in schools. It focused specifically on crisis counselling as well as counselling with regard to loss and abuse.
Informed by contextual and feminist theology, an action research model was used in this study. I documented my own developing practice by telling the stories of adults and children struggling against the trauma threatening to overwhelm their lives.Practical Theology
M. Th. (Practical Theology -Pastoral Therapy)
28
Fortuin, Philene. « Re-performing trauma making use of outsider witnessing : a pastoral narrative approach ». Diss., 2011. http://hdl.handle.net/10500/7040.
Texte intégralRésumé :
The study focuses on women’s experiences of abuse resulting in trauma. This research performance was conducted within a practical theology framework guided by a de-centred participatory action research process. The study was conducted against a postmodern background and was informed by social construction discourse. Its aim was to explore whether and how narrative pastoral counselling using outsider witnessing could be helpful in finding new preferred ways of living, resulting in healing, resilience and hope for women who had experienced abuse and trauma. The outsider witness group explored practical ways of listening, observing and responding to the pain and suffering of others, resulting in a new performance of the self as valuable, competent, and enabling those who are witnessed to believe that they are survivors that have lived through and beyond the limited life span of abuse and trauma. The research report ends with a play, New Seasons, which is to be performed in front of live audiences in the course of 2012.Practical Theology
M. Th. (Practical Theology with specialisation in Pastoral Therapy)
29
Winter, Marian Jean. « An analysis of the abuse of power by leaders in Christian organisations : cultural comparisons from Canada, Germany and South Africa ». Diss., 2017. http://hdl.handle.net/10500/23813.
Texte intégralRésumé :
The purpose of this dissertation is to determine what constitutes the abuse of power by leaders in Christian organisations and how it can be addressed, especially in a multicultural context. The theoretical and empirical research defines the abuse of power, especially in Christian organisations, and outlines the results. It determines the role that culture plays in the abuse of power and presents strategies that can be used effectively to prevent or deal with the abuse of power in different cultural contexts in Christian organisations. The cultures considered in the empirical research are English-speaking Canadians, Germans (from what was formerly West Germany), and white South Africans.
In this research, the abuse of power, the aspects that define abusive leaders and the victims, and the effects of the abuse of power on the leaders, victims and the organisations are discussed. The literature and the responses from the research participants clearly confirm the existence of abusive leadership in Christian organisations. The characteristics that constitute an ethical Christian leader are defined and underlined by the responses from the respondents in this research: spiritual transformation, love, servant leadership, accountability, trust and forgiveness. Addressing the abuse of power in Christian organisations, specifically in a multicultural context is challenging. Leaders must be prepared to learn about and understand the cultures represented in the team. They also have a responsibility to challenge their team members to reflect on their cultural characteristics, to have healthy discussions and to form an organisational third culture that profits from the potential that each team member can contribute.Philosophy, Practical and Systematic Theology
M. Th. (Christian leadership)
30
Swart, Chené. « Caring with women married to Dutch Reformed clergymen : narratives of pain, survival and hope ». Diss., 2003. http://hdl.handle.net/10500/1214.
Texte intégralRésumé :
The purpose of this research journey was twofold: (1) to investigate the ways in which the lives of women married to clergymen have been influenced by their position in the Dutch Reformed Church and (2) to collaboratively present ways of caring and supporting these women living within this reality. Discourse analysis explored the taken-for-granted truths and power relationships that inform these women's daily lives. Fifteen women embarked on this feminist narrative participatory action research journey, not only to tell their stories but also to negotiate for change in current practices as well as their own contexts. This research journey challenges the institutional structure of the Church through narratives of hope, survival and pain, as storied in a book (Lamentations and Butterflies, 2003), that were collaboratively constructed by the women living these realities. This book and research journey offers a deeper understanding of the experience of being a clergyman's wife in the Dutch Reformed Church.Practical Theology
M.Th. (Practical Theology)
31
Taliep, Naiema. « Process evaluation of the development of a community-based participatory intervention promoting positive masculinity and peace and safety : addressing interpersonal violence in a Western Cape community ». Thesis, 2015. http://hdl.handle.net/10500/20226.
Texte intégralRésumé :
Text in EnglishGiven the high rates of male homicides, victimisation and the perpetration of violence by men in South Africa, the prevention of interpersonal violence among males constitutes a major public health priority. The lack of effective strategies to address the onset and effects of exposure to violence foregrounds the need for innovative strategies to address this problem in South Africa. Within this context, this doctoral study’s primary research objective was to evaluate the processes and steps used to plan, design and develop a community-based violence prevention intervention that mobilised spiritual capacity and religious assets to promote positive forms of masculinity, and peace and safety. This doctoral research was part of a broader study entitled, ‘Spiritual Capacity and Religious Assets for Transforming Community Health by Mobilising Males for Peace and Safety’ (SCRATCHMAPS), which aimed to identify and mobilise spiritual capacity and religious assets, in particular communities in South Africa and the USA, in order to address interpersonal violence. This study was framed by a critical public health lens, and was guided by a Community-based Participatory Research (CBPR) orientation and community engagement strategy throughout every step of the development of the intervention and the initial evaluation of the manual development process. The overall research design was a participatory process evaluation. Methods used for this process evaluation included community asset mapping, surveys, focus group discussions, research-based workshops, diary reflections, a photo-documentary, meeting minutes, process notes and participatory observations. The analysis of the multiple sets of data was conducted appropriately, relevant to the particular data collection methods pursued and the demands of both qualitative and quantitative methods of analysis. Findings from this study confirm the utility and efficacy of using a critical public health framework enacted through CBPR for developing an intervention that addresses the complexity of violence. The results further demonstrated that a strength or asset-based, gender-sensitive approach, with men working alongside women, is conducive to promoting positive forms of masculinity to create safety and peace.
Psychology
Ph. D. (Psychology)