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1
O'Leary, Zina, of Western Sydney Hawkesbury University, of Arts Education and Social Sciences Faculty und School of Humanities. „Re-imagining apostasy“. THESIS_FARSS_HUM_Oleary_Z.xml, 1997. http://handle.uws.edu.au:8081/1959.7/364.
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This dissertation investigates the apostate: those who have given up the beliefs of their birth religion; and apostasy: the process of foregoing said religion. Beyond empirically derived determinants of religious defection often provided by conventional investigations in the sociology of religion, this thesis treats apostasy as a potential signifier of societal change. It attempts to see apostasy as a window for examining the location, of not only apostasy, but of socialisation, religion, and religiosity as constructs of modernity. It provides an investigation beyond a traditional analysis of apostasy as an aberration or problematic rupture in religious socialisation. Rather, apostasy is explored as a potential signifier of resistance to modernistic constructions of socialisation, religion and religiosity. It asks whether, commensurate with an emerging postmodern condition, there has been a transformation in Foucauldian 'technologies of the self' (1988:18) that allows more agency in the negotiation of the self, religion and religiosity. Chapter One introduces and contextualises the argument. It lays the theoretical framework for the thesis and situates the work in the literature. Chapter Two presents the methodology, reviews preliminary statistical findings, and offers the apostasy typology. Chapters Three and Four examine religious socialisation and epistemological orientation of religious disaffiliation. Chapter Five discusses post apostatic re-formations of the self and Chapter Six concludes the thesis with a discussion of the potential need for post apostatic religiosity.Doctor of Philosophy (PhD)
2
O'Leary, Zina. „Re-imagining apostasy“. Thesis, View thesis View thesis, 1997. http://handle.uws.edu.au:8081/1959.7/364.
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This dissertation investigates the apostate: those who have given up the beliefs of their birth religion; and apostasy: the process of foregoing said religion. Beyond empirically derived determinants of religious defection often provided by conventional investigations in the sociology of religion, this thesis treats apostasy as a potential signifier of societal change. It attempts to see apostasy as a window for examining the location, of not only apostasy, but of socialisation, religion, and religiosity as constructs of modernity. It provides an investigation beyond a traditional analysis of apostasy as an aberration or problematic rupture in religious socialisation. Rather, apostasy is explored as a potential signifier of resistance to modernistic constructions of socialisation, religion and religiosity. It asks whether, commensurate with an emerging postmodern condition, there has been a transformation in Foucauldian 'technologies of the self' (1988:18) that allows more agency in the negotiation of the self, religion and religiosity. Chapter One introduces and contextualises the argument. It lays the theoretical framework for the thesis and situates the work in the literature. Chapter Two presents the methodology, reviews preliminary statistical findings, and offers the apostasy typology. Chapters Three and Four examine religious socialisation and epistemological orientation of religious disaffiliation. Chapter Five discusses post apostatic re-formations of the self and Chapter Six concludes the thesis with a discussion of the potential need for post apostatic religiosity.
3
O'Leary, Zina. „Re-imagining apostasy /“. View thesis View thesis, 1997. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030404.111958/index.html.
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Thesis (Ph.D.)--University of Western Sydney, Hawkesbury, 1997."A thesis submitted for the degree of Doctor of Philosophy in the School of Humanities at the University of Western Sydney - Hawkesbury."--T.p. Bibliography: p.310-320.
4
Kierspel, Lars. „The meaning of the warning passages in the Epistle to the Hebrews“. Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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5
Ellis, Mark A. „Apostasy and perseverance in the Pastoral Epistles“. Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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6
Guidici, Guy R. „The Apostasy (and Return) of Lenny Gorsuch“. Thesis, University of North Texas, 1998. https://digital.library.unt.edu/ark:/67531/metadc278336/.
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This comic romantic novel engages the question of how the Christianity of the southern, fundamentalist world of the Texas bible belt, finding its primary cultural assumptions about human existence challenged by the more confusing elements of a modern sensibility, a sensibility over-laden with strange-attractors, mechanistic psychologies, relativistic physics and ethics, evolutionary premises, newly proclaimed rights and freedoms, a deterioration in cultural political naivete, and the advent of an increasingly incomprehensible set of technologies, can survive. The "central" character is a young, slightly deformed man raised by his ostensibly "Christian" grandparents who, through a rather odd set of legal circumstances and physical events, not only become wealthy, but somewhat powerful in their immediate community. He finds himself involved with a young woman, raised in an equally "Christian" household, but, as is true of any romantic plot, the relationship between the two is destined, by virtue of circumstance and the meddling of other characters, to struggle and mishap. In the end, the text, in its own fashion, asserts that the Christian impulse can survive the modern era by virtue of one of its central tenets: faith, in the Christian world, is very much the same as life itself, a process of waiting and expecting. Its greatest threat, rather than something intrinsic to the modern period, is perhaps that of the dogmatism and misunderstanding of the characters who most loudly proclaim it to others.
7
Branden, Robert Charles. „An exegesis of Hebrews 6:1-8“. Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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8
Dane, Timothy L. „A study of the apostasy and the man of lawlessness in 2 Thessalonians 2:3“. Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Vranik, Barbara. „The roots of apostasy in the Northern Kingdom“. Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Brandoli, Susan M. „Counterv(e)il : truth, apostasy and the anxious object“. Thesis, University of British Columbia, 2009. http://hdl.handle.net/2429/9409.
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The original form of the word countervail is defined as to act or avail against with equal
power, force, or effect, to counteract or offset, or to be of equal force in opposition. Similarly,Counterv(e)il plays with the origins of the original word, countervail, and its meaning, and also
conjures associations of veiling and masking, merging these concepts under the banner of a
type of surveillance, concealment and revealing. To counterv(e)il is to effect an intervention, and also a counter-action, an act of agency and equality. The significance of an image may well disturb when it is displaced from its habitual surroundings, where it becomes an “anxious object”. The written thesis and two accompanying
exhibitions in installation, video, and performance – Counterv(e)il: Desire and Counterv(e)il: Conceal – explore ideas of binary oppositions: interior/exterior, private/public, nature/culture, truth/fiction, presence/absence and both the reclamation and rejection of beliefs; but they also investigate the connections that intertwine, unite, and bind these seeming oppositions by both confronting and blurring dualisms. The written thesis, Counterv(e)il, as a whole also can be seen as an exploration of connections to relevant theoretical writings and contemporary artists,
establishing links of observation between issues of surveillance, desire and the gaze, abjection, subjectivity and performativity, liminalities and rhizomatic connections within the conceptual framework of the anxious object. When encountering the “anxious object,” we are confronted with a constructed and often ambiguous situation outside of our accustomed level of comfort, forcing us to devise new strategies for making sense of the world, forge new interpretations and links between object and
subject. The power of objects to generate feelings of anxiety, to question our preconceptions and construct new associations, allows the exploration of new territories of desire and remembrance. These objects of desire meld into each other, lose and reform their identity, take on new meanings and relationships, to be imagined, experienced, remembered and forgotten.
Through the private transformation of public spaces, sites of installation such as
Counterv(e)il present us with chains of meanings, bringing into question our perceptions of what is real and what is fiction: a kind of heterotopia, a misplacement or displacement, a
counter-site that represents, contests and inverts reality.
11
Fogelqvist, Ingvar. „Apostasy and Reform in the revelations of St. Birgitta /“. Stockholm : Almqvist & Wiksell, 1993. http://catalogue.bnf.fr/ark:/12148/cb35681354r.
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Burnett, Traci K. „This Was the Place: Apostasy from the LDS Church“. DigitalCommons@USU, 2012. https://digitalcommons.usu.edu/etd/1145.
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This paper looks at both the causes for and the consequences of apostasy from the LDS (Mormon) Church for those residing in the state of Utah. While previous quantitative research has identified many of the demographic characteristics associated with becoming a religious apostate, fewer studies have used qualitative methods to explore the expressed reasons that individuals have when choosing to relinquish their faith. This research offers an in-depth qualitative exploration of the causes for apostasy by examining the results of interviews with 21 heterogeneous respondents identified using a non-randomized snowball sample. The results were analyzed with an inductive grounded theory approach to ascertain the reasoning behind an apostate‟s decision to leave their religion. This research identified 14 reasons for leaving the LDS Church. All of participants in this research expressed at least one intellectual concern with church history or expressed concerns with human rights issues as reasons for leaving their religion. In addition, this research also identified 17 different positive and negative consequences that impacted the apostates‟ sense of community.
13
Bratcher, Dennis A. „The concepts of conditionality and apostasy in relation to the Covenant“. Portland, Or. : Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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14
O'Sullivan, Declan Patrick. „Punishing apostasy : the case of Islam and Shari'a law re-considered“. Thesis, Durham University, 2003. http://etheses.dur.ac.uk/1730/.
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15
Baker, Joseph O., und Buster G. Smith. „Trends in Apostasy and Conversion in the United States: 1972-2010“. Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etsu-works/406.
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16
Lamarti, Samuel Hosain. „The development of apostasy and punishment law in Islam 11 AH/632 AD-157 AH/774 AD“. Thesis, Connect to e-thesis, 2002. http://theses.gla.ac.uk/991/.
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17
Ying, Daniel B. „Divine preservation in salvation“. Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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18
Oropeza, B. J. „Apostasy in the wilderness : the eschatological warning of Paul to the Corinthian congregation“. Thesis, Durham University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.388926.
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Cintron, Francisco. „'Immersed in the Snares of Apostasy:’ Martyrdom and Dissent in Early al-Andalus“. Ohio University Honors Tutorial College / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1524486579772013.
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Sookhdeo, Patrick. „The impact of Islamization on the Christian community of Pakistan“. Thesis, SOAS, University of London, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313351.
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21
Reid, Cecil. „A society in transition : Jews in the kingdom of Castile from re-conquest to the Toledo riots (1248-1449)“. Thesis, Queen Mary, University of London, 2018. http://qmro.qmul.ac.uk/xmlui/handle/123456789/53585.
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This dissertation traces the course of Jewish history in the kingdom of Castile from the late-thirteenth century to the Toledo riots of 1449. It shows that the security afforded to Jews through their protection by the Crown, and the high-office gained by Jewish royal administrators and tax-farmers, permitted a crossing of cultural boundaries by Jews, rarely seen elsewhere in Europe. Economic reliance underpinned royal protection; a fresh examination of taxation registers shows the extent of the Crown's dependence upon the substantial revenues provided by the communities. These revenues, however, were considerably diminished in the course of the fourteenth century as a consequence of the war of Trastámaran succession. The Castilian and Hebrew records indicate that the integration of the Jewish court elite conferred privilege but was also dangerous for the individuals involved. Rabbinical correspondence reflects fears of secular learning and apostasy, fears confirmed by the conversion of influential Jewish scholars. These converts soon became supporters of the friars' mission to the Jews in the fourteenth century. Though their efforts had little initial success, some voluntary conversions did occur even before the mass riots of 1391. A few such individuals showed how thoroughly they integrated into Christian society, acquiring wealth and property through marital alliances following their conversion. The many forced baptisms that occurred in the riots of 1391, were followed by a further wave of conversion in the early fifteenth century owing much to the preaching of Vincent Ferrer, and his insistence on the segregation of Jews. This study portrays the social pressures, even within a permissive cultural environment in late medieval Castile, pressures which led to the emergence of New Christians. Their contested identity was central to the Toledo rebellion of 1449 which marked a new and ominous chapter in faith relations in the Peninsula.
22
Creek, SJ. „EX-GAY MOVEMENT NARRATIVES AND THE IDENTITY WORK OF ACTIVE, FORMER AND MARGINALIZED PARTICIPANTS“. OpenSIUC, 2011. https://opensiuc.lib.siu.edu/dissertations/373.
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The ex-gay movement in the United States has, for the last three decades, argued that there can be "freedom from homosexuality." Available movement narratives shape how individuals struggling with homosexual desires understand their past, present and future. To gain insight into the identity work of people involved in the movement, those who have left and those who exist on the margins, I engaged in collected 31 semi-structured interviews, engaged in participant observation of an ex-gay conference and conducted a narrative analysis of movement narratives. In three journal article style manuscripts, I discuss my findings concerning the narrative identity work of each group.
23
Kim, Dong-Su. „An exegesis of apostasy embedded in John's narratives of Peter and Judas against the synoptic parallels /“. Lewiston (N.Y.) : E. Mellen, 2004. http://catalogue.bnf.fr/ark:/12148/cb39219356s.
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Mohamed, Adil Mohamed Azam. „'The Malaysian State and freedom of religion: a conceptual analysis with particular reference to law of apostasy.'“. Thesis, SOAS, University of London, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.429123.
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25
Nagata, Masaki. „Assessing apostasy, blasphemy and excommunication (takfir) in Islam and their modern application by states and non-state actors“. Thesis, Brunel University, 2016. http://bura.brunel.ac.uk/handle/2438/14413.
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In certain contemporary Muslim majority states apostasy and blasphemy are not merely religious sins; they are acts which potentially have legal, or extra-legal, consequences. Although apostasy has not been criminalised in many such states, extrajudicial killings of apostates are carried out by some extremist groups and individuals. Such groups always justify these murders of fellow Muslims and non-Muslims on the grounds of apostasy and blasphemy. The concept and use of takfir (excommunication) is also a serious issue in Muslim majority states. Groups such as Daesh (also known as Islamic State of Iraq and Syria) rely on takfir to attack fellow Muslims, despite there being no legal basis in Shari’a for the use of takfir or for criminalising apostasy. Although the concept was developed by people, not God, takfir are now being used to bypass rational human judgement. Their use plays a major role in many of the religious issues confronting Muslim majority states, such as the criminalisation of apostasy and blasphemy. This thesis analyses the central issues of apostasy, blasphemy and takfir collectively, as their history and their contemporary use and misuse by extremist groups are inextricably entwined. The key finding is that the right to punish apostasy and blasphemy and to issue declarations of excommunication (takfir), all originally reserved in Islam for God only, have been appropriated by man. Through developments in the understandings of these concepts, all three have come to be seen by some scholars and ordinary believers as a ‘right of man’. This evolution in interpretation and in application is inconsistent with Shari’a law.
26
Morrissey, Nicolas Michael. „Śākyabhikṣus, palimpsests and the art of apostasy the emergence and decline of Mahāyāna Buddhism in early medieval India /“. Diss., Restricted to subscribing institutions, 2009. http://proquest.umi.com/pqdweb?did=1835266361&sid=4&Fmt=2&clientId=1564&RQT=309&VName=PQD.
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Fahmi, Hulda. „The Case of Meriam Ishag Yahia in the Swedish Media : An investigation into framing of systematic civil injustices of apostasy“. Thesis, Örebro universitet, Institutionen för humaniora, utbildnings- och samhällsvetenskap, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:oru:diva-47820.
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Rahimullah, Riyad. „Prevalence and correlates of radicalised thinking amongst adolescent Muslims in Islamic high schools“. Thesis, Griffith University, 2017. http://hdl.handle.net/10072/380072.
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A concerning marginal minority of Australian Muslims are believed to be fighting abroad for terrorist organisations such as ISIS. Consequently, it is plausible that there are certain variables influential in the violent radicalisation of some Muslims, although no evidence exists ascertaining the prevalence of this radicalisation process. Existing international research, although prone to methodological limitations, has identified possible reasons for radicalisation that may apply in the current Australian context. The present study seeks to explore (a) the prevalence of radicalised thinking, or otherwise put, violent extremist thinking, (b) the prevalence of factors possibly contributing toward radicalisation, and (c) which of these factors were associated with radicalised or violent extremist thinking among adolescent Muslims within Islamic schools. A mixed-methods design was employed in the present research to address these aims.
For the qualitative component of the study, nine focus groups comprising a total of 94 participants were facilitated to explore adolescents’ perceptions of violent radicalisation. The quantitative component utilised an online questionnaire, which utilised novel and pre-existing scales and questions to explore factors implicated in radicalisation, manifestations of extremist thinking and different forms of terrorism. In total, 334 responses were received throughout the phases of the research. Participants recruited for this research were students enrolled in two Islamic high schools in Australia.
During focus group discussions, participants sympathised with the Palestinian plight and supported Hamas’s conflict with Israel. All participants were opposed to ISIS except for one, who expressed support but did not recognise ISIS as a terrorist group responsible for the inhumane atrocities they were committing. All participants, including this one participant, unequivocally objected to terrorism and the taking of innocent lives.
Focus groups also explored several potentially significant predictors of violent extremist thinking, namely racism and the perceptions of the media. Participants were very aware of anti-Muslim racism. A significant negative perception was observed among many participants who held the view that the media was biased against Muslims in Australia.
The quantitative component of this study, measured various manifestations of violent extremist thinking including takfir (pronouncing a Muslim guilty of apostasy), perceiving a utility in terrorism, support for suicide bombing targeting soldiers and civilians, support for Al-Qaeda and bin Laden, support for groups that attack Western soldiers and civilians, and approval of Muslim attacks on Israeli soldiers, American and Australian soldiers (in Iraq, Afghanistan or based domestically) and Australian and American civilians (in Muslim countries and domestically). The results indicated that, while a very small minority of participants exhibited extremist attitudes, the majority held moderate attitudes and opposed terrorism. However, a modest proportion of participants did not formulate an opinion or did not respond to certain questions.
As the questionnaire highlighted, several factors previously implicated in radicalisation were present among the participants, including ambitions for Islam on the international stage, religiosity, Muslim identification, perceived threats to Islam and attitudes against Westernisation. A smaller proportion of participants ranked high on other implicated factors, which included perceiving the West as being against Islam, perceiving anti-Muslim racism, awareness of socio-political events, and low Australian identification. Other factors tested showed minimal levels of alignment. Despite many participants exhibiting higher levels of these ‘risk factors’, participants who actually exhibited extremist thinking were uncommon, as already mentioned.
This study employed correlation and multiple regression to identify that a consistent pattern of factors correlated with the different expressions of extremist thinking measured within the questionnaire. The factors which always or nearly always correlated with extremist thinking included religiosity, Australian identification, Westernisation, integration, thinking the West is against Islam and anti-Western sentiment. Other factors were sometimes correlated with extremist thinking, including an awareness of the socio-political atmosphere of society during the year 2014 and gender. The remaining factors failed to correlate at all, or correlated on a minor number of examples of extremist thinking, including age, Muslim identification, ethnic identification, experience of racism, perception of racism, awareness of the socio-political events of 2014, ambitions for Islam on the world stage, and perceiving threats to Islam. However, one manifestation of violent thinking did not match the above pattern of correlates: approval of Muslim attacks on Israeli soldiers. This might suggest that participants considered this manner of violence is conceptually different from other forms of violence.
This study demonstrates the uncommon prevalence of violent extremist thinking and the commonality of moderate thinking among adolescent Australian Muslims. Certain limitations to this research’s methodology do exist which will be discussed. However, these do not jeopardise the conclusions drawn from this research. The findings of this study serve to inform policies and practices that can be adopted by schools, communities and governments to prevent violent radicalisation.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Human Serv & Soc Wrk
Griffith Health
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Bjelke, Jesper, und Björn Edvard Lervik. „Excommunication, Apostasy, and the Islamic State : The practice of Takfir in the Islamic State, an analysis of the propaganda magazine Dabiq“. Thesis, Högskolan för lärande och kommunikation, Jönköping University, HLK, Globala studier, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-49121.
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The Islamic State (IS) infamously carried out brutal acts of terrorism against the west. These acts of terrorism in Europe and the USA does, however, not make up most of the violence instigated by the Islamic State. This majority of violence took place in Iraq and Syria, where the Islamic State conquered large territories. The forces that the IS battled in the Iraqi-Syrian theatre of war consisted largely of individuals identifying as Muslim. In some cases, the Islamic State fought other Islamist militias. In this context the concept of Takfir, i.e. excommunication within Islam, is central in the rhetoric of persecution. This paper analyses the Islamic State’s beliefs and practices on Takfir, as it is shown in the propaganda magazine Dabiq. Following a qualitative content analysis of Dabiq's articles relevant to Takfir and defining true Muslims, central themes were identified. The bulk of the apostasy arguments found in Dabiq is targeted against ethnicities and sects that the Islamic State is at war with. Several arguments for the apostasy of the IS's enemies are explored, and an internal logic is presented throughout Dabiq. Neither the criteria’s nor the process that leads to the proclamation of Takfir, outside fighting the Islamic State, are explained in Dabiq. While examples of such Takfiri declarations are found in Dabiq, they are considerably less common than war-aligned claims of apostasy. What motivates the Islamic State’s practice of Takfir is open ended, as it can be both considered a result of their religious doctrine and a justification for the conflicts which they have partaken in.
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Engelman, Joel. „Validation of the Religious Exit Push Pull Measure“. Bowling Green State University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu157253191495165.
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Bentabet, Houssame. „L’abandon de l’islam, de l’irréligiosité au reniement de la foi chez les musulmans en France“. Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH066.
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A l’instant où les yeux se tournent principalement vers les thèses dites de repli identitaire ou de radicalisation des musulmans, l’abandon de l’islam pousse dans le silence et touche des musulmans de nationalités différentes. En effet, un conseil des ex-musulmans, initialement créé en 2007, en Grande-Bretagne et en Allemagne par deux ex-musulmanes d’origine iranienne, a essaimé dans plusieurs pays. Les Ex-musulmans restent contraints à la discrétion, même dans des sociétés dites séculières censées garantir la liberté de conscience et de croyance par la loi. Cette discrétion résulte d’une tension intestine au sein de l’islam sur la question « d’apostasie », qui reste une problématique non-encore réglée de manière définitive par les savants de l’islam. En droit musulman classique, l’abandon de l’islam est en effet puni de mort. En affichant leur croyance, ces ex-musulmans, notamment en Europe, ne se sentent pas à l’abri d’une application de cette peine par des fondamentalistes, ou du moins, d’un rejet de la part de leur famille et de leur communauté.Et si les agitations actuelles de ce corps islamique, annonçaient en réalité, la naissance d’un nouveau rapport à l’islam ? Dans la thèse que voici, nous étudions ce phénomène dans la société Française. Notre ambition est de placer l’abandon de l’islam entre deux regardsdifférents : celui de l’islam à travers ses textes et ses lois ; et celui de l’ex-musulman lui-même à travers sa trajectoire personnelle. Nous souhaitons comprendre pourquoi ces ex-musulmans quittent-ils l’islam et par quel processus cela se fait-il ?At the time when all eyes are turned to the theories on identitarian closure or radicalization among Muslim communities, abandoning islam is developing in silence, touching Muslims of different nationalities. Indeed, a council of ex-Muslims, initially created in 2007, in Great Britain and Germany by two ex-Muslims of Iranian origin, spread to several countries. Ex-Muslims are compelled to remain discreet, even in so-called secular societies where freedom of conscience and belief are supposed to be guaranteed by law. This discretion results from the inner tension in the very heart of islam on the question of apostasy, which remains an issue not yet definitively solved by Muslim scholars. In classical islamic law, abandoning islam is punishable by death. By displaying their conviction, the ex-Muslims, including those in Europe, do not feel safe from the application of this punishment by fundamentalists or, at least, from the rejection by their family and community.What if the current unrest of this islamic body was announcing the birth of a new relationship to islam? In this thesis, we study this phenomenon in French society. Our ambition is to place abandoning islam between two different perspectives: that of islam through its texts and laws; and that of the ex-Muslim himself through his personal trajectory. We would like to understand why these ex-Muslims leave islam and through which process this abandoning happens
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CRAGUN, RYAN T. „A ROLE CONFLICT THEORY OF RELIGIOUS CHANGE: AN EXPLANATION AND TEST“. University of Cincinnati / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1179340860.
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Beider, Mikhail [Verfasser]. „On the Frontiers of Sacred Spaces: the Relations Between Jews and Orthodox Christians in the Early Modern Ruthenian Lands on the Example of Religious Proselytism and Apostasy / Mikhail Beider“. Berlin : Freie Universität Berlin, 2016. http://d-nb.info/1121007759/34.
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Anderson, Rachel Leigh. „"I talk to God but the sky is empty" W.B. Yeats's influence on Sylvia Plath's renunciation of Christianity /“. Birmingham, Ala. : University of Alabama at Birmingham, 2009. https://www.mhsl.uab.edu/dt/2009m/anderson.pdf.
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Thesis (M.A.)--University of Alabama at Birmingham, 2009.Additional advisors: Sue Kim, Christopher Metress, Kieran Quinlan. Description based on contents viewed June 4, 2009; title from PDF t.p. Includes bibliographical references (p. 87-91).
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Delafond, Marie-Isabelle. „Les sermons d’Inquisition en Espagne et au Portugal aux XVIIème et XVIIIème siècles“. Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040220.
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L’Inquisition, en tant qu’institution d’Ancien Régime, était le commanditaire de toutes sortes de sermons intégrés aux cérémonies qu’elle organisait. Ceux-ci étaient prononcés lors des célébrations du calendrier inquisitorial, à savoir lors des autodafés, de la publication des édits de foi, d’anathème et de l’index expurgatoire. Ils étaient également prêchés lors de cérémonies de circonstance, relevant ou non du calendrier liturgique (fêtes expiatoires, de Carême, et autres). Par ce « mécénat homilétique », le Saint-Office et les tribunaux, en particulier en Espagne, menaient une politique d’affirmation statutaire et gagnaient une visibilité sociale à même de tempérer leur image répressive. Les sermons, vecteur idéologique de premier ordre, permettaient de diffuser, au sein de la communauté, une doctrine axée sur le rejet de l’altérité confessionnelle et une propagande acquise au commanditaireAs an Old Regime institution, the Inquisition ordered all sorts of sermons wich were part of the ceremonies it organised. The latter were delivered during the inquisitorial calendar celebrations, that is during autos-da-fé, and during the publication of Edicts of Faith, anathema and Expurgatory Index. They were also preached during occasional celebrations, wether they were part of the liturgical calendar or not (expiatory celebrations, Lent …). The Holy Office and the tribunals led a statutory affirmation policy and obtained a certain social visibility through « homitic patronage », especially in Spain, in order to improve their repressive image. Sermons, wich were first hand ideological vectors, helped spread a doctrine focused around confessional alterity rejection and a patron’s acquired propaganda in the community
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Thomas, Matthew. „Illuminating Voices In The Dark: The utilisation of communication technology within online Arab atheist communities“. Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-21420.
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The presence of atheists within the Muslim world has begun to receive global attention after a number of cases in which atheist bloggers and writers in majority Muslim countries were killed for criticising Islam. The rise in number of Arab atheist Facebook groups has sparked conversation about the rise in number of atheists across the Arab world, and to what extent the use of social media platforms has facilitated this. This study examines 2 such Facebook groups and aims to explore the way in which social media platforms can be used to bring a geographically diverse group of people together to form a collective group identity, and to provoke societal change. The research was conducted using qualitative data, gathered using open ended interview and survey questions, alongside quantitative data which was gathered from closed survey questions and raw survey data in an attempt to understand how communication technology is used by these groups to form a collective identity among their members and to achieve shared objectives. The study lies within the frame of new social movement theory, with particular focus on the ever evolving role which online communications can play in developing aspects of a given society.The results showed that social media had given members from both groups the ability to share experiences, develop a collective identity, and utilise their new found visibility to provide the voices of atheists in the Arab world with an authority which they had been lacking. The study found that the freedom for atheists to unite online in large number was exposing closeted atheists as well as practising Muslims to opinions which would not have been as vocalised in the real world. The freedom for both parties to involve themselves in the group has reflected some of the difficulties faced in the real world, but has importantly opened up a dialogue and is working toward the acceptance of atheism within majority Muslim societies.
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Ferraz, Diogo Mendes Moura. „As Casas de Apostas online: Estudo sobre a satisfação e fidelização do cliente no mercado de apostas desportivas“. Master's thesis, Faculdade de Economia da Universidade do Porto, 2010. http://hdl.handle.net/10216/57322.
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Ferraz, Diogo Mendes Moura. „As Casas de Apostas online: Estudo sobre a satisfação e fidelização do cliente no mercado de apostas desportivas“. Dissertação, Faculdade de Economia da Universidade do Porto, 2010. http://hdl.handle.net/10216/57322.
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Baker, Joseph O., und Buster G. Smith. „Atheism, Agnosticism, and Irreligion“. Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etsu-works/442.
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Research on the topics of atheism, agnosticism, and irreligion has been limited during much of the last century. We explain the reasons for a lack of research in this field and discuss the recent interest in this topic. The most recent wave of research has been concentrated during the past decade and tends to look at the dual issues of who composes the religiously unaffiliated and why they choose this self-identification. Recent research has begun to take a much wider and deeper view on the subject. This includes research on particular segments of the population such as atheists, as well as understanding how the religiously unaffiliated are viewed by the broader culture. We conclude by describing important directions for future research. In particular, there is a need to break out the separate forms of irreligion and use creative new methodologies to find and study this significant portion of the population.
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Nieddu, Adriano <1991>. „Apostasia e Libertà Religiosa nell'Islam“. Master's Degree Thesis, Università Ca' Foscari Venezia, 2016. http://hdl.handle.net/10579/7952.
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La tesi tratta dell'apostasia nell'Islam, atto che viene ancora considerato un crimine in molti paesi musulmani. Il lavoro analizza il concetto di apostasia nell'Islam e le sue conseguenze nel diritto penale e nel diritto civile musulmano. In seguito, si analizza l'opinione dei giuristi delle principali scuole giuridiche sunnite e sciite, fino ad arrivare all'esposizione di alcuni casi di apostasia nei diversi paesi musulmani. Nell'ultimo capitolo si cercherà di rispondere alla domanda "Esiste la libertà di religione nell'Islam?"
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Galindro, Aníbal André Pereira. „Diversificação e cobertura de risco através de apostas desportivas“. Master's thesis, Universidade de Aveiro, 2012. http://hdl.handle.net/10773/9564.
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Mestrado em EconomiaA presente dissertação pretende averiguar a utilidade das apostas desportivas como elemento diversificador de risco numa hipotética carteira de activos e como elemento de cobertura de risco especifico sobre acções de clubes de futebol cotados na bolsa portuguesa. Serão consideradas no entanto as presentes limitações e distinções logísticas do actual mercado de apostas desportivas e o mercado financeiro. A metodologia OLS foi utilizada para investigar o rácio de cobertura de risco, e a metodologia VAR/VEC averiguou a perfomance das apostas em termos de diversificação do risco.
The following empirical work intends to study the possible utility of sports betting as a diversifying risk element within an hypothetical stock portfolio, and as an hedging utility against sport stocks depreciation. Within this study all sports betting markets which present limitations will be regarded within their similarities/differences with classical financial markets.The OLS methodology will be applied to find the correct hedge ratio and VAR and VEC methods will study sports betting perfomance and risk diversifying component within a sampled Portfolio.
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Kunsman, Bryce Raymond. „Julian the Apostate apart from Christianity /“. Laramie, Wyo. : University of Wyoming, 2008. http://proquest.umi.com/pqdweb?did=1679672961&sid=3&Fmt=2&clientId=18949&RQT=309&VName=PQD.
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Soriano, Rodríguez María Asunción. „Apostasía y protección de datos personales“. Doctoral thesis, Universidad de Alicante, 2012. http://hdl.handle.net/10045/26480.
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Pasqualato, Sara <1993>. „APOSTASIA 2.0: TANTE VOCI, NESSUNA IDENTITÁ“. Master's Degree Thesis, Università Ca' Foscari Venezia, 2019. http://hdl.handle.net/10579/14898.
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Il mio lavoro vuole valutare se i social media e i social networks, la TV ecc. possano essere utili a raccontare o veicolare l’apostasia nelle società islamiche odierne. L'apostasia è un reato grave nei paesi islamici. Rinnegando l’Islam, l’individuo incorre in una serie di problemi e stigmatizzazioni: rischia sanzioni, carcere, l' esilio, la morte sociale o fisica. Internet può rivelarsi uno strumento alternativo per uscire dalla solitudine. E' moderno,istantaneo, discreto, anonimo per esprimere l'apostasia o discutere razionalmente di religione. Gli apostati, gli atei, le minoranze religiose hanno a disposizione un mezzo per manifestare il loro pensiero in modo universale e allo stesso tempo proteggere la propria vita. Una particolare attenzione è riservata al legame tra la miscredenza e i social media in Egitto. Secondo alcune statistiche qui vi è il più alto tasso di atei nel mondo islamico. L'Islam è la religione maggioritaria, ma il panorama religioso è variegato.
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Pereira, Paula Bertoluci Alves. „Atenção domiciliar e produção do cuidado: apostas e desafios atuais“. Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/6/6135/tde-01092014-111010/.
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Introdução: A atenção domiciliar (AD) vem ganhando destaque em função do envelhecimento da população e do predomínio das doenças e agravos não transmissíveis, como uma alternativa aos modos já instituídos de cuidado, podendo ser uma modelagem potente que permite a transformação das práticas de saúde, produzindo uma assistência que favorece a criação de vínculo entre trabalhador e usuário, o acolhimento, a humanização e o desenvolvimento de corresponsabilidade. Em 2011, foi criada a política nacional de atenção domiciliar, regulamentada pela Portaria no 963/GM/MS de 27 maio de 2013, a qual estabelece diretrizes bastante específicas acerca dos serviços de AD e institui o cofinanciamento federal, o que poderá implicar numa ampliação significativa dos serviços existentes. Objetivo: Analisar experiências de atenção domiciliar do SUS, suas potencialidades e desafios na produção do cuidado, bem como os efeitos iniciais da Portaria nº 963/GM/MS, de 27 de maio de 2013 sobre as iniciativas municipais. Métodos: Pesquisa qualitativa de abordagem cartográfica, onde foram explorados três serviços de AD do SUS, no Estado de São Paulo. Com o intuito de mapear analisadores significativos para a potencialização da atenção domiciliar como arranjo assistencial para produção do cuidado orientada à integralidade, diferentes iniciativas compuseram a cartografia, tais como entrevistas, observação participante e construção de diário de campo. Resultados e Discussão: A AD pode ser um importante dispositivo para análise das tensões, apostas e desafios que emergem na prática dos serviços de saúde, bem como dar a visibilidade aos vazios assistenciais na rede. A portaria ministerial quando tomada como dispositivo, faz normatizações que vem gerando tensões junto aos SAD, ao mesmo tempo em que estes criam linhas de fuga ao produzirem outros arranjos. Conclusão: A AD pode ser uma modelagem substitutiva ao modelo hospitalocêntrico, ao mesmo tempo que pode ser uma estratégia ao enfrentamento de dificuldades que a atenção básica sofre, o que pode orientar a construção de arranjos mais permeáveis à realidade brasileira. A AD pode ser um dispositivo fundamental para dar visibilidade aos vazios de atenção e para aprofundar a discussão sobre a rede e dispositivos de gestão do cuidado.Introduction: Home care (HC) is gaining prominence due to the aging population and the prevalence of non-communicable diseases and injuries, as an alternative to established modes of care, being regarded as a powerful modeling organization that enables the transformation of health care practice, producing a company committed to creating relationship between worker and patient with hosting, humanization care and the development of responsibility. In 2011, the national policy of home care, regulated by Ordinance 963/GM/MS of May 27, 2013, which sets very specific guidelines about HC services and establishes the federal co-financing, which may involve a significant expansion of the services. Objective: To analyze home care experiences of the NHS, its potentials and challenges in care production, as well as the initial effects of Ordinance No. 963/GM/MS of 27 May 2013 on municipal initiatives. Methods: A qualitative study of cartographic approach, where three services of HC, located in the State of São Paulo, were explored. In order to map to significant analyzers to potentiation of home care as a medical care arrangement for care production oriented to the integrality, various initiatives were included in the mapping, such as interviews, participant observation and construction of a field diary. Results and Discussion: HC can be an important dispositive for analysis of tensions, bets and challenges emerging in the practice of health services, as well as giving visibility to the empty assistance in the health net. The ministerial order when taken as a dispositive, make regulations that has sparked tensions with the HC services, while they create other ways by producing other arrangements. Conclusion: HC may be a substitutive model of hospital-centered model, while it may be a strategy to cope with difficulties that primary care suffers, which can guide the construction of more permeable arrangements to Brazilian reality. HC can be a key device for providing visibility to empty the attention and further discuss about health network and managed care devices.
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Severino, Tiago Virgílio Teixeira Santos. „Apostas online : o caso da Primeira liga de Futebol Portuguesa“. Master's thesis, Instituto Superior de Economia e Gestão, 2013. http://hdl.handle.net/10400.5/11063.
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Mestrado em FinançasNeste estudo, quer através da procura de oportunidades de arbitragem, quer da exploração da anomalia favourite longshot bias, analisa-se a possibilidade de obter soluções lucrativas no mercado de apostas online referente à Primeira Liga Portuguesa de Futebol Profissional. Para a época 2012/13 é possível identificar uma incidência de 4,17% oportunidades de arbitragem, valor bastante distante do constatado para as ?Big Five? ligas europeias (17,43%), e com uma rendibilidade média por aposta de 1,22%. Para a exploração do fenómeno favourite longshot bias é utilizada uma estratégia de apostas em todas as odds iguais ou inferiores a um determinado limite. A otimização desse limite para o período entre 2000 e 2011 leva à obtenção de rendibilidades por aposta de 4,02% (odd máxima) e 2,15% (odd média). O perfil de retornos por limite apresentado no caso português é bastante semelhante ao evidenciado em termos europeus nesse mesmo horizonte temporal. Com a aplicação desse limite fora da amostra inicial, temporadas 2011/12 e 2012/13, verificam-se rendibilidades por aposta de 4,97% via odd máxima e 2,91% via odd média, que representam as rendibilidades anuais de 77,85% e 43,04%, respetivamente. Aplicando o Índice de Sharpe é possível concluir que a estratégia enunciada apresenta uma relação rendibilidade/risco atrativa quando comparada com índices bolsistas de referência europeus. Os resultados obtidos colocam em causa a hipótese de eficiência fraca por parte do mercado de apostas online relativo à Primeira Liga Portuguesa de Futebol.
This study looks into possible profitable investments opportunities in the online betting market regarding the Portuguese Premier League of Professional Football. We search for both arbitrage opportunities and the phenomenon known as ?favourite longshot bias?. In 2012/13, it is documented an incidence of 4,17% arbitrage opportunities, far from the value found in the "Big Five" European leagues (17,43%), with an average return of 1,22% per bet. For the exploration of the phenomenon favourite longshot bias is used a strategy of betting on all the odds equal to or below a certain threshold. The optimization of this threshold in the period between 2000 and 2011 leads to returns per bet of 4,02% (maximum odd) and 2,15% (average odds). For the same timeframe, the profile of returns by threshold presented in the Portuguese case is very similar to the observed in European terms. The optimized threshold with the initial sample leads to an average return per bet of 4,97% (maximum odd) and 2,91% (average odd) in the seasons 2011/12 and 2012/13, representing the annual returns of 77,85% and 43,04%, respectively. The application of the Sharpe Ratio allows the conclusion that the enunciated strategy presents an attractive return/risk relation when compared to European stock market indexes. The results question the validity of weak-form efficiency hypothesis in the online betting market regarding the Portuguese Premier League of Professional Football.
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Saraiva, João Henrique Abrantes. „Determinantes da utilização de sites de apostas online em Portugal“. Master's thesis, Universidade de Aveiro, 2014. http://hdl.handle.net/10773/15653.
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Mestrado em GestãoCom a proliferação da internet assistiu-se desde a década de 90 a um aumento exponencial das casas de jogo online, estando muitas delas traduzidas para português e aceitando euros. Sendo este um tema pouco estudado em Portugal, pretende-se desenvolver e validar um modelo conceptual que reflita os fatores que levam o consumidor a utilizar este tipo de sites. Numa altura em que o governo p g ês p de “ eg iz ” es ivid de, é igualmente interessante perceber qual o perfil do público-alvo, as suas motivações e preferências face à oferta existente. A análise fatorial exploratória, a análise de fiabilidade e os modelos de regressão linear foram as técnicas utilizadas para validar este modelo. Com base num questionário, este estudo mostrou que a expectativa de desempenho, influência social, condições facilitadoras, motivações hedónicas, valor do preço, hábito e o risco psicológico, financeiro e de tempo são fatores determinantes da intenção de utilização de sites de jogo online. Do estudo emergem relevantes implicações académicas e para o mundo empresarial.
Wi h he c s g wi g f he i e e si ce he 90’s, he w d s see exponential increase of the online gambling sites, many of them translated to Portuguese and accepting euros. With this being an understudied topic in Portugal, this study aims to develop and validate a conceptual model that reflects the factors that lead consumers to use such sites. At a time when the Portuguese government is considering legalizing this activity it is also interesting to understand the profile of the target consumers, their motivations and preferences regarding this type of sites. The exploratory factor analysis, the reliability analysis, and the linear regression techniques were used to evaluate this model. Based on a questionnaire, this study showed that performance expectancy, social influence, facilitating conditions, hedonic motivations, price value, habit and psychological, financial and time are important risk factors in the intention of using online gaming sites. Finally, academic and managerial implications are discussed.
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Knüppel, Katharina. „Religionsfreiheit und Apostasie in islamisch geprägten Staaten“. Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2009. http://d-nb.info/999050699/04.
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Vieira, Raphael Ramalho. „Entre apostas e incertezas: as experiências liminares de migrantes brasileiros indocumentados nos EUA“. Master's thesis, Instituto Superior de Ciências Sociais e Políticas, 2021. http://hdl.handle.net/10400.5/21596.
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Dissertação de Mestrado em AntropologiaNo presente estudo trata-se de uma reflexão acerca das vidas de migrantes brasileiros indocumentados que, consequentemente, estão em situação de deportabilidade que residem na Grande Boston, Estados Unidos, em especial no pós-Onze de setembro, com foco nas narrativas dos sujeitos sobre suas experiências de liminaridade. Partindo-se de conceitos de Giorgio Agamben e Victor Turner, busca-se apresenta um referencial teórico em que o migrante indocumentado seja tido como alguém que experiencia corporeamente as contradições das políticas dos Estados inseridas num contexto de mundo globalizado e capitalista. Para tanto, utilizou-se do método etnográfico para identificar primeiramente, as relações entre a materialização do estado de exceção e as perspectivas de agenciamento desses sujeitos. E ainda, como compreender certas características fronteiriças, como as communitas, se as promessas de novas estruturas sociais sofrem constantes ameaças de cerceamento da liberdade pelo poder estatal? A partir dos dados colhidos em campo, utilizando-se da análise de conteúdo, infere-se que os sujeitos indocumentados correm iminente risco de morte simbólica pois, apesar de apostas e conquistas, as incertezas sobre o retorno ao país de origem se fazem presentes.
The present study aims to reflect upon the lives of undocumented Brazilian migrants – living in Greater Boston, USA –, who are therefore in a situation of deportability, especially after September 11th. The study focuses on the subject’s narratives about their liminality experiences. We use concepts of Giorgio Agamben and Victor Turner in order to present a theoretical framework in which the undocumented migrant is perceived as someone who bodily experiences the States’ policies contradictions while in the midst of a globalized and capitalist world context. Accordingly, we used the ethnographic method to primarily identify the relations between the state of exception’s materialization and the subject’s agency perspectives. Furthermore, how to understand certain borderline characteristics, such as communitas, if the promises of new social structures are endangered by constant threats of the curtailment of liberty by the state power? Based on the data collected in the field and using content analysis, one could say that the undocumented subjects find themselves in imminent danger of symbolic death. This is because, despite the gambles and conquers, the uncertainties about the return to the origin country is present.
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Westling, Jenny. „Döpt till ett nytt liv : Om hinder och möjligheter för flyktingars dop i Sverige 2016-2020“. Thesis, Uppsala universitet, Kyrko- och missionsstudier, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-431466.
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In 2015, a large number of refugees sought asylum in Sweden. The following year, the churches saw an influx of refugees who wanted to convert from Islam to Christianity. Some congregations baptized many, others baptized few. Some converts were denied baptism. To contribute to a clearer picture of the church’s acting, this essay seeks to examine the possibilities and obstacles which met refugees that wanted to be baptized in a Swedish church tradition between 2016 and 2020. To do so, converts, priests from The Church of Sweden and a pastor from Pingstkyrkan are interviewed. People in an organization like the church have different social positions that creates superiority and subordination between individuals. Therefore, this study is based on both a power ethical and ecclesiological perspectives. The power perspective is analyzed on the basis of the theoretical approach formulated by the authors of the anthology Church in an Age of Global Migration, about whether the church appears as a cross-border and relational body where current order of power is constantly challenged, or not. When it comes to the factors that influence church leaders and converts decisions about baptism, the analysis is based on Sune Fahlgren's Theory of Preachership as an ecclesiological practice that becomes the church DNA, and on Jeff Astelys Theory of Ordinary theology, where people's personal experiences shape perceptions of salvation and a good life. The converts in the study seek fellowship and a God that is distinctly forgiving. They also see baptism as the entrance to a new life. This proves the thesis that people interpret salvation based on what they need. Other factors that affect their relation to baptism are a residence permit, home address, citizen number, age, acceptance of conversion from guardians of minor converts, language and the duration of the baptismal process. Converts genuine will to be baptized is also important. These factors can be obstacles or opportunities, depending on if the converts situation is in line with the church ́s wishes. These wishes seem to be based on certain norms. In the context of the Church of Sweden, there are a number of rules and dogmas. However, it is unclear which should be followed, and where in the organization the power lies. Therefore, the interpretation of the baptismal factors rests on the individual priest. The Pentecostal church lacks written dogmas, but in line with Fahlgren's Preachership theory there are informal norms that are interpreted individually by the pastor. This shows that the converts have the power to propose baptism but lack the power to ensure that they are actually baptized. Based on this, the Church shown in this study is not the mobile, cross-border and power-challenging body as described in the anthology Church in an Age of Global Migration.