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Geel, Leon. „Religion in the city“. Diss., University of Pretoria, 2017. http://hdl.handle.net/2263/65552.
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Religion within the urban environment has been debated for a few years now. The debate does not get easier, nor will it disappear overnight. There seems to be a few problems between these different structures and their systems within. Questions regarding certain religious institutions towards the society are notable to look at. Even the current topic on how to correlate the relationship between society and religion are note-worthy. These concerns create an opportunity for us to re-evaluate these relationships. Could there be a way to reconcile these relationships? What then can we discern from the perspectives of history, sociology and consumerism when given a description of what cities and religion proclaim to be and what it ought to be? Can we find a way to reconcile religion and our understanding of urban society? Should religion be re-envisiond to fit into a transformed urban society? This study suggests that the Apparatus theory can be of assistance when relating religion and the city. This study will in no way attempt to provide a detailed overview of these elements: city and religion. Rather, possibilities for areas of dialogue will be considered. Could religion be an Apparatus we need to consider in a society that has totally lost its barriers and means of dialogue in society? The Apparatus theory could be seen as the connection needed to understand all inter-dependant forms that the society builds on. Religion can either promote social cohesion and integration or religion can force social division. Religion has a role to play and a place to fill within the urban barriers. This study wants to emphasize that the characteristics of religion will change over time, but will never die out.Dissertation (MA)--University of Pretoria, 2017.
Biblical and Religious Studies
MA
Unrestricted
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Shapira, Anita. „Tel Aviv, a white city on the sands“. Universität Potsdam, 2009. http://opus.kobv.de/ubp/volltexte/2009/3621/.
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O'Hara, Matthew David. „A flock divided : religion and community in Mexico City, 1749-1800 /“. Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2003. http://wwwlib.umi.com/cr/ucsd/fullcit?p3091316.
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Watson, Timothy D. „The Lyon city council c. 1525-1575 : politics, culture, religion“. Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322782.
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Garmi, Yosra. „La question de la religion chez al-Fārābī (m. 338-339/950-951) : nature et fonction du religieux dans la Cité“. Thesis, Lyon, 2016. http://www.theses.fr/2016LYSEN061.
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Durant une période de grande instabilité en terre d’islam, Abū Naṣr al-Fārābī, philosophe d’expression arabe qui mourut au début de la seconde partie du Xe siècle, développa une théorie politique à mi-chemin entre la philosophie et la religion. Inspirée de la philosophie politique de Platon, qui conçut un modèle de cité idéale dans ses œuvres politiques majeures (La République, Le Timée, Les Lois) et de la société musulmane classique pour laquelle le premier gouvernant ou calife est un leader politique et religieux, cette théorie suppose l’élaboration d’une cité nouvelle adaptée à la culture musulmane nommée « la cité vertueuse » (al-madīna al-fāḍila). En son enceinte, la philosophie est considérée comme un art royal et sa pratique est réservée au premier chef ou gouvernant. Il en est de même pour la religion, qui la seconde et est considérée comme « vertueuse » (al-milla al-fāḍila) au moment où elle constitue un moyen à partir duquel le chef de la cité procède à l’instruction de ses concitoyens et leur permet d’accéder à l’obtention du bonheur en cette vie et dans une autre vie, située après la mort. Notre recherche vise ainsi à exposer les relations entre la religion et la philosophie au sein de la cité idéale conçue par Fārābī et dans ses modèles opposés (les cités vicieuses, corrompues et égarées et les religions qui leur sont apparentées). Visant plus spécifiquement la détermination de la nature et de la fonction du religieux dans la Cité, notre étude se décline en trois aspects. Le premier porte sur la biographie de Fārābī et son rapport à la religion. Le deuxième est consacré à l’examen d’un aspect de son œuvre conservée (corpus), à partir duquel nous avons tenté de révéler la nature et la fonction du religieux dans « la Cité », celle-ci étant entendue comme la version la plus idéalisée de son modèle de cité vertueuse qui fait l’objet de formes variées (petite, moyenne, grande assemblée humaine). Quant au dernier aspect de notre recherche, il s’intéresse à la réception de la théorie philosophico-religieuse du faylasūf dans l’œuvre de ses premiers successeurs et disciples en philosophie parmi les cercles musulman, juif et chrétien d’expression arabe (Avicenne, Maïmonide, Yaḥyā Ibn ‘Adī)During a period of great instability in the land of Islam, Abū Naṣr al-Fārābī, an Arabic philosopher who died at the beginning of the second half of the tenth century, developed a political theory halfway between philosophy and religion. Inspired by the political philosophy of Plato, who conceived an ideal city model in his major political works (The Republic, The Timaeus, The Laws) and the classical Muslim society for which the first ruler or caliph is a political and religious leader, This theory presupposes the elaboration of a new city adapted to the Muslim culture called "the virtuous city" (al-madīna al-fāḍila). Within its walls, philosophy is considered a royal art and its practice is reserved for the first or governing ruler. It is the same for religion, which is the second and is considered "virtuous" (al-milla al-fāḍila) at the moment when it constitutes a means by which the head of the city proceeds to the instruction of his fellow citizens And gives them access to the attainment of happiness in this life and in another life, located after death. Our research aims at exposing the relations between religion and philosophy within the ideal city conceived by Fārābī and its opposing models (vicious, corrupt and misplaced cities and religions that are related to them). Focusing more specifically on the determination of the nature and function of the religious in the City, our study is divided into three aspects. The first relates to the biography of Fārābī and its relation to religion. The second is devoted to the examination of an aspect of his preserved work (corpus), from which we have attempted to reveal the nature and function of the religious in the "City", the latter being understood as the version More idealized of its model of a virtuous city that is the object of varied forms (small, medium, large human assembly). As for the last aspect of our research, he is interested in the reception of the philosophical-religious theory of the faylasūf in the work of his first successors and disciples in philosophy among the Moslem, Jewish and Christian circles of Arabic expression (Avicenna, Maimonides, Yaḥyā Ibn 'Adī)
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Roberts, Penny. „A city in conflict : Troyes during the French wars of religion /“. Manchester ; New York : Manchester university press, 1996. http://catalogue.bnf.fr/ark:/12148/cb37500816s.
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Lowery, Frances Bryant. „The caregivers' city of refuge: Pastoral psychotherapy as supervision at the Interdenominational Theological Center“. DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1996. http://digitalcommons.auctr.edu/dissertations/1071.
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All caregivers have experienced woundedness. The ideal solution would be for seminaries to provide a means by which this woundedness can be transformed, so that persons can minister out of their transformed woundedness rather than their pain. Without this transformation, people who are hurting, tend to hurt those with whom they interact or attempt to form a relationship. The goal of this project was to provide a setting, or create an environment, within the Interdenominational Theological Center (ITC) where students, in conjunction with the Department of Pastoral Care and Counseling, were exposed to an intentional clinical group experience. This clinical group experience, utilized the action-reflection-action (Or integration) method of evaluating the student’s understanding of who they are in relation to the ministerial incidents at their assigned sites. This project addressed the spiritual, physical (comfort, privacy and confidential) and psychological needs of the wounded caregivers; in this particular instance, wounded clergy. It is believed that people who are no longer hurting no longer hurt others. The population consisted of students who were at various levels of their seminary career and diverse in age, gender, ethnic backgrounds and denominational standing. It is the author’s belief that in order to minister more (w)holistically to others, we must first be at home in our own house. This means we must be available to ourselves. Seminary students need to be able to distinguish the evil spirits from the good ones. This specific project, using clinical reflection and intentional integration, is to be a tangible means of demonstrating that all caregivers come to serve from a place of woundedness which, left untreated, can greatly hinder (w)holistic ministry. The ideal solution would be for all seminaries to provide a method by which students are enabled to transform their pain. Because this is not yet happening on a broad scale, this project was established at the Interdenominational Theological Center to provide a place where a safe and caring environment had been created and programs had been intentionally designed for the purpose of healing (or transforming] the wounded. These persons in turn enable others to experience healing. This healing is guided by the use of pastoral psychotherapy as supervision.
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Hough, Adam Glen, und Adam Glen Hough. „The Meckhart Confession: Moderate Religion in an Age of Militancy“. Diss., The University of Arizona, 2018. http://hdl.handle.net/10150/626759.
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This dissertation explores the formation and evolution of religious identities in the latter half of the sixteenth century, particularly as they developed in the bi-confessional imperial free city of Augsburg. Taking as its primary focus the city’s evangelical ministers, it argues that the agency of these local clerics—in both promoting and resisting the social, political, and cultural effects of confessionalization—has been underappreciated. By exploring manuscript city chronicles, interrogation transcripts, contemporary public histories, and, above all, these clerics’ own written works, this dissertation will shed light on the systemic “adversarialism” of early modern confessional identities and ideologies, as well as on those local clergy who recognized the inherent danger of allowing their society to by riven by two competing identities. The proponents of “moderation” referenced in the title of this work were those clerics who tried to keep their religion nominally ambiguous, eschewing polarizing confessional identities. In contrast, the “militants” were those who reduced complex theological and liturgical systems to the level of identity-politics. They took tragedies like war, famine, and plague, and redirected blame for these tribulations on rhetorically-constructed enemies of the faith.
Principally, I have elected to focus this analysis on a family of preachers whose service to the city over three generations spans a period of nearly six decades (1528-1586)—the Meckharts. Insofar as my sources allow, I use these three men—Johann, Georg, and Johann Baptist—to provide a narrative anchor for my analysis of developments within the city respecting religious culture, community, and identity. Within this one family, we see clearly the push and pull of conflict and concord as both communities and individuals struggled to reconcile the Reformation with the emergence of confessions.
In short, I argue that the real drama of confessionalization was not simply that which played out between princes and theologians, or even, for that matter, between religions; rather, it lay in the daily struggle of clerics in the proverbial trenches of their ministry, who were increasingly pressured to choose for themselves and for their congregations between doctrinal purity and civil peace.
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Xia, Qing. „Changing Religion in Contemporary China:A Case Study of A South Western City“. Thesis, University of Liverpool, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.502242.
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This thesis analyses the unprecedented rise of religion in contemporary China. It focuses on the past three decades since the initiation of the 'open door' refomls in China. I approach the topic drawing from the 'sociology of religion' in interpreting this religious phenomenon. The thesis demonstrates that transformations were brought into China by the implementation of the modemization project. Such transformations have impacted on the identities of Chinese people. The modemisation process has provided opportunities to Chinese society in re-configuring the relationship between 'modemity' and 'tradition'. As a consequence of this fast-changing environment, religion in China has been accommodated in social and private spaces created in the Reform Period. Those social and private spaces become the battleground of ideas where different institutions and interest groups contest and struggle with each other over the relative reach and influence of religion. Chinese society is accommodating pragmatically to religioh both in a political and social context. The future of religion in Chinese society depends on whether the social, political, and private needs of Chinese society and the development of religion can be reconciled. History has had a great impact on Chinese religion. However, the experiences during the past two decades for religion have been extraordinary. In order to critically interrogate this, the thesis has mainly focused on the Post-Reform Period. Accordingly, fieldwork data have been collected from a case study of Chengdu City which is situated in the southwest region of China. By using this as a key exemplar, we can demonstrate the origins of the exponential growth in religion, as well as subsequent problems and possibilities of the social, economic and cultural transformation of Chinese society.
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Knufinke, Ulrich. „Building a modern Jewish city : projects of the architect Wilhelm Zeev Haller in Tel Aviv“. Universität Potsdam, 2009. http://opus.kobv.de/ubp/volltexte/2009/3624/.
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Jones, Ashley M. „Magic City Gospel“. FIU Digital Commons, 2015. http://digitalcommons.fiu.edu/etd/1931.
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Magic City Gospel is a collection of poems that explores themes of race and identity with a special focus on racism in the American South. Many of the poems deal directly with the author’s upbringing in Birmingham, Alabama, the Magic City, and the ways in which the history of that geographical place informs the present. Magic City Gospel confronts race and identity through pop culture, history, and the author’s personal experiences as a black, Alabama-born woman. Magic City Gospel is, in part, influenced by the biting, but softly rendered truth and historical commentary of Lucille Clifton, the laid-back and inventive poetry of Terrance Hayes, the biting and unapologetically feminist poetry of Audre Lorde, and the syncopated, exact, musical poetry of Kevin Young. These and other authors like Tim Siebles, Gwendolyn Brooks, and Major Jackson influence poems as they approach the complicated racial and national identity of the author.
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Lai, Keshia Shu-Hui. „Mormons in the Lion City: Grassroots Diplomacy on Race, Gender, and Family, 1968-1995“. The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1500464012301894.
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Williams, Lawrence E. Sr. „Educating African-American pentecostal church leaders regarding the prospect of sponsoring charter schools for inner-city youth“. DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2008. http://digitalcommons.auctr.edu/dissertations/327.
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This study expanded the concept of church-sponsored schools by including charter schools in the definition of church-sponsored schools. Some denominations embraced the idea of local congregations supporting and sponsoring church schools while others had not. scripture and theologians supported and give value to churches providing appropriate learning environments and educational experiences for children who were members of churches as well as children who were not members. Though history prior to the institution of democracy in America indicated joint church-state support of schools for children, the secular mindset of America increasingly separated church and state in public education. This study suggested a new meeting place for the church to join the state in sponsoring schools for children. The new meeting place was charter schools. The argument was presented that Christian churches had a responsibility to educate children through sponsoring church schools. Given the secular mindset of American society, Christian churches had an even greater challenge to establish proper learning environments for children. Middle to high-income Christian families had a greater ability to provide church schools for their children. This study examined how the Christian church, particularly in the inner-city, could provide schools for children from low-income families who traditionally were not served by church-sponsored schools. Focus was given to examining a congregation that was part of a denomination that traditionally had given little support to church-sponsored schools.
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Aelion, David Maurice. „Freedom of religion : a case study of the Church of Lukumí Babalú Ayé v. City of Hialeah“. FIU Digital Commons, 2010. http://digitalcommons.fiu.edu/etd/1105.
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This thesis attempted to explain society's worldview of Santeria and its practice of animal sacrifice, and the breakdown between the federal and local government after a 1993 Supreme Court ruling affirming their right to engage in this sacred ritual. Santeria practitioners are harassed and prosecuted for exercising their right to practice animal sacrifice. The research was intended to present the cosmology of the Lukumi tradition, the intellectual framework explored, a review of Freedom of Religion and the case of Lukumi v. Hialeah, and finally the media's role in shaping the worldview of Santeria that have perpetuated this breakdown. The thesis consisted of 87 research items, a community survey, interviews, a Santeria divination, and review of case law, books,newspaper and online journals. These findings demonstrated that freedom of religion is not so free in the U.S., and exists only to the extent the media and municipal laws choose to allow.
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Bergman, Andrew Marlowe. „Vette City“. Miami University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=miami1469792156.
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Reid, Ebony. „'On road' culture in context : masculinities, religion, and 'trapping' in inner city London“. Thesis, Brunel University, 2017. http://bura.brunel.ac.uk/handle/2438/14817.
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The gang has been a focal concern in UK media, political discourse, policy, and policing interventions in the last decade, occupying the position of contemporary ‘folk devil’. Despite the heightened attention on urban ‘gang culture’, sociological research on gangs in the UK is limited. However, some sociologists do stress a deterministic relationship between gangs and black urban youth, rendering urban men a source of fascination and repulsion, easy scapegoats in explaining street violence. Arguably, current work that privileges the idea of gang membership misunderstands much about the lives of some men involved. This thesis contributes to correcting that misunderstanding. The study adopts a social constructionist perspective in understanding the (multiple) ways urban men in an inner city area of London construct their lives when immersed in what they refer to as being ‘on road’, a symbolic space in which everyday lives are played out. As a broadly ethnographic study, the data for the thesis were generated using participant observation and semi-structured interviews with a range of participants, including young and adult men. The study identifies three distinct ways in which some men become trapped in difficult experiences and identities ‘on road’. It focuses on the implications of the notion of ‘trappedness’ on their experiences in public space, employment opportunities and, self- identity. The ‘on road’ lives of the men in the study represent a paradox: the road appears to offer opportunity to build masculine identity but entangles them further in a trap, restricting freedom and stunting personal growth. This study has significance for sociological theory. Theoretically, the idea of being ‘on road’ can be understood as a discourse that persists in the language and symbolism that flows through these men’s experiences and narratives. As such the idea of ‘onroadness’ powerfully shapes all aspects of their lives. It is argued that more focus is needed on the psychosocial factors that force some men into volatile social worlds, and the personal contexts that frame local narratives of ‘on road’ culture, especially within wider experiences of friendship, faith, and identity. The thesis suggests that this form of analysis offers a critical explanatory framework within which it is possible to understand the lives of some of the young and adult men in certain inner city areas in the UK.
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Fannin, Jordan Rowan. „Beyond Engaging and Resisting: Reclaiming the City's Moral Vision and Reimagining the Church's Politics“. University of Dayton / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1292620694.
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Bouma, Jelle. „Religio votiva the archaeology of Latial votive religion : the 5th-3rd c. BC votive deposit southwest of the main temple at [Satricum] Borgo Le Ferriere /“. Groningen : University of Groningen, 1996. http://catalog.hathitrust.org/api/volumes/oclc/48092085.html.
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Willey, Hannah Rose. „Law and religion in the archaic and classical Greek poleis“. Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607836.
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Syed, Rizwan Husain 1960, und Rizwan Husain 1960 Syed. „Landscape design guidelines for Karachi City, Pakistan“. Thesis, The University of Arizona, 1995. http://hdl.handle.net/10150/291900.
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This study examines landscape regulations and their potential to improve the urban environments of developing countries. The literature on environmental problems of developing countries suggests that landscape solutions must be both economic and environmentally sound. Religion and cultural ethics are the basis for landscape values in the Muslim society. Religion governs Muslims. The religious landscape values would be readily acceptable by Islamic society when used as an implementation strategy. Model landscape guidelines are presented for Karachi, Pakistan which should be helpful in preparing actual landscape regulations. Karachi's economic constraints pose unavoidable restrictions. Setting up design standards requires a careful and realistic approach. Suggestions are made to build up a conceptual policy umbrella at the national, and provincial level, providing a basis for developing landscape regulations by local governments.
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Ipgrave, Julia. „Inter faith encounter and religious understanding in an inner city primary school“. Thesis, University of Warwick, 2002. http://wrap.warwick.ac.uk/1135/.
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The subject of this thesis is the influence of encounter on the religious understanding of a group of primary age children in inner city Leicester. The research focuses on a minority of non-Muslim children in a predominantly Muslim area, and is informed by small discussion groups in which the children were free to explore and share their own ideas. The study begins by presenting a view of children as active in the construction of their own lives. The young participants' contributions to the discussions are related to other theoretical positions on children's religion and a cognitive and language-based approach is advocated. A progressive, developmental model of children's religious thinking is rejected in favour of a model that allows multi-directional movement to and fro between different faith styles in response to a number of contextual factors. Detailed textual analysis of the transcribed conversations reveals the inffuences of social encounter on the children's understanding. It also recognises the creativity of the children's religious thinking when their perspectives are brought into dialogical relationship with the viewpoints of others. As they assimilate words and discourses from their wider environment, the children adapt them and employ them for their own ends. Their social context of religious plurality supplies a bank of understandings and associations. From this they select and negotiate meanings to suit the requirements of the immediate communicative context of the discussions. The outcome of the process is the children's ongoing theological engagement with questions of religious identity and belief
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Mallikarachchi, Desmond Don. „Religion, ritual and the pantheon amongst the Sinhalese Buddhist traders of Kandy City, Sri Lanka“. Thesis, University College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.299347.
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McIlwaine, Mary Kris. „The God within: Rituals, beliefs and experiences of New Age seekers in a large Southwestern city“. Diss., The University of Arizona, 2001. http://hdl.handle.net/10150/290079.
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This case study of the New Age movement uses ethnographic methods to acquire and analyze data on a sample of movement participants in a large Southwestern U.S. city. The study provides an ecology of the local manifestation of the larger movement, looking at multiple New Age institutes, periodicals, radio broadcasts, churches, commercial expositions; participants; and rituals, beliefs and experiences of participants. The study contributes to scholarship in the sociology of religion, social movements, and general sociological theory. This study elaborates empirically and theoretically several key principles and processes in the sociology of religion. First, participants engage in five main types of rituals---regarding material recognition, healing, group-focus, spirit connections and psyche reorientation. Second, participants' most significant belief is that of "perfectionistic monism," with derivative beliefs diagnosing ego as humans' problem, prescribing awareness to ameliorate ego's ill effects, and implying that desirable results (concerning efficacy, morality, wellbeing) arise from believing along these lines. Third, participants emphasize experiences over doctrine, positively experience almost all stimuli in their lives, and benefit from a significant overlap between their movement's ideal and real cultures. This study examines rituals, beliefs and experiences to ask three questions social movements scholars sometimes neglect: How does ritual action contribute to movement persistence? How do movement participants see themselves and the world? How does movement involvement affect participants? It finds rituals to contribute to "religious value," the "perfectionistic monism" belief and the "religious logic" of the movement to contribute to participant identity, and all three of these things to contribute to movement persistence. At a more general level, the study of the interrelatedness of rituals, beliefs and experiences expands analytic possibilities for social movements scholars. Moreover, the inclusion of religious movements in the study of social movements can refine theorizations of the concept of social movement. Finally, the study suggests further questions for general sociological theory via its finding that New Agers are explicitly aware of the part they play in the social construction of reality. This finding should spur sociologists to further examine the relationship between actor awareness and sustainability of institutions that self-aware actors build.
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Mehas, Shayna Rene, und Shayna Rene Mehas. „Religious Devotion: Piety, Print, and Practice in Mexico City, 1750-1821“. Diss., The University of Arizona, 2016. http://hdl.handle.net/10150/620855.
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Mexico City experienced a dramatic increase in the publication of religious devotionals that promoted individual prayer in the late eighteenth and into the nineteenth century. These publications reveal a focus on the individual's internal spirituality, a characteristic of enlightened thinking, and the emphasis on a new form of piety being disseminated by the ecclesiastical hierarchy. Simultaneously, they were directed at a new readership among ordinary men and women, more of whom were literate, a product of recent reforms in primary education. This increase in the distribution and availability of these libritos and the growth of a new readership were indicative of a boom in print production and culture (coinciding with an ease in book censorship) and the influx of Enlightenment thinking (and subsequent reforms) on both an official and unofficial level. This dissertation examines the trends in religious devotion, print culture, education and literacy that were established during the second half of the eighteenth century through the struggle for Independence (1750-1821). It has been claimed that studying such practices, especially as they were experienced in the nineteenth century, is practically impossible due to their hidden nature, a claim rooted in the idea that characteristics of religiosity are inherently individual and familial, and so evaded documentation. I argue against this notion and demonstrate that sources on religious devotions and practices for this period, have not yet been closely examined. At the same time, I explore the shift in the prominence of religious practice from a baroque Tridentine form of Catholicism to a new form of piety (new piety) and how this new piety was extended to women and children as Bourbons confronted their place in society.
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Gadis, Jessica. „Caving Into The Will Of The Masses?: Relics In Augustine's City Of God“. Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/scripps_theses/694.
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This thesis examines Augustine of Hippo's support of the cult of relics through the lens of Peter Brown's revision of the two-tiered model which was proposed in his 1981 book The Cult of Saints. More specifically, this thesis attempts to explain the introduction of saint's relics in the final book, book 22, of Augustine's magnum opus The City of God (De Civitate Dei). After providing proof of the theologian's opposition to the cult of relics in his youth, historical, biographical, and textual evidence is used to trace his later change of heart. This change in position is crystallized in a series of miracle accounts in the 8th chapter of the 22nd book. The analysis of this 'chain of miracles' is essential in understanding the purpose of the City of God as a whole and Augustine's own theories of death and resurrection.
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Grandazzi, Alexandre. „Alba Longa, histoire d'une légende : recherches sur l'archéologie, la religion, les traditions de l'ancien Latium“. Rome École Française de Rome, 2008. http://digital.casalini.it/9782728304127.
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Fincher, James 'Chico'. „The development of a missions link through spiritual interactions between an inner-city congregation and residents of University Homes public housing community (Georgia)“. DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1997. http://digitalcommons.auctr.edu/dissertations/AAIDP14668.
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This paper documents the activities of the leadership team of Central United Methodist Church (CUMC) in its outreach mission to University Homes. University Homes is a public-owned housing project located in the heart of the Atlanta University Center community.
The primary methodology was the corporate use of an intercessory prayer book, Forty Days for Five People by G. Ross Freeman.
The thesis is that spirituality consisting of contemplation and prayer with a foundation of Christian Education are significant tools of empowerment---especially for persons with no previous history of mission outreach---which allow Christians to become committed and involved in order to undertake a coordinated effort of missions to poor and underprivileged persons living in public housing. Also, church leaders and other laity in an affluent middle class church with no previous history of mission involvement with public housing can be equipped spiritually through the vehicle of prayer to undertake a vital mission project. Therefore, the church will begin impacting its community by adhering to its mission statement to impact the community by inviting children, youth and adults to Christ.
The leaders were challenged to spend time reflecting and praying for designated people of the community. After this phase, these persons voluntarily visited those for whom they had been interceding in order to openly communicate what the Spirit of Cod had revealed to the leadership, and to lay a foundation in order to build meaningful relationships.
This project will focus on the dynamics and praxis of the local church's attempt to participate in vital missions in a public housing project, and the role of the associate pastor as mediator/facilitator between the public housing community and the church.
The purpose of this study is to examine the reasons inner-city churches have problems engaging in missions to local public housing residents. This project will also present a model with specific alternatives for inner-city churches to become better neighbors in missions to their local communities.
Chapter I outlines the overall purpose for the study, presenting the ministry setting and the associate pastor's role in developing strategies for missions praxis. Chapter II focuses on the project in action and the phases of this outreach ministry. Chapter III recounts the history of missions, highlights the relationship of the black church to its community, and reviews the literature on urban mission models for inner-city churches. Chapter IV provides insight into the implications of this project through discussions of spirituality and Christian Education. Chapter V concludes with evaluations, project summary, and reflections.
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Milien, Yvon. „A Study of Haitian Mormon Converts Dwelling in New York City: A Cross-Cultural Perspective in Understanding, Interpreting, and Experiencing the Mormon Subculture“. Diss., CLICK HERE for online access, 1997. http://patriot.lib.byu.edu/u?/MTGM,33261.
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CHAVES, Adriana Sousa. „RESÍDUOS DAS COMUNIDADES ECLESIAIS DE BASE (CEBs) NO MARANHÃO: Atualidades no contexto urbano de São Luís e São José de Ribamar“. Universidade Federal do Maranhão, 2015. http://tedebc.ufma.br:8080/jspui/handle/tede/1762.
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This research aims to reflect on the relevance of the Basic Ecclesial Communities (CEBs) in Maranhão urban context, from the testimony of seven participants who live in the cities of São Luís and São José de Ribamar. Recognized for its ability to mobilize popular front to the excesses of the military regime and the maturation of a religion permeated by libertarian mystic, the CEBs considerably marked the socio-political history of the country, as well as the life story of many men and women. In Maranhão, the first CEBs have arisen in the inner cities, in Tutóia and Bequimão, followed by Barreirinhas, Urbano Santos, São Benedito do Rio Preto, Santa Rita, Itapecuru and Lago da Pedra. After a period of great ferment, several changes in the social and religious context affected the CEBs, with the country's urbanization process. On the one hand, the democratic opening, the weakening of social movements, the rise of the left to power and the lag of its principles; on the other, the condemnation of liberation theology, the centralizing Vatican project, the advance of Protestantism and the Catholic Charismatic Renewal, traits that make up the new modern environment which contributed to the significant loss of space CEBs, inside and outside the Church . In this scenario, we sought to understand what was the CEBs in Maranhão, specifically in the cities of São Luís and São José de Ribamar. To this end, it turned to the analysis of the history of life of participants and songs that are part of the repertoire of the CEBs. Interviews were located from two analytical perspectives: historical - reflecting the hike CEBs and participants, and the dialectic - that dialogues on the way of being church and faith relationship and life of CEBs in its urban context. I present also travel from field notes I took from the first movement of research by the interior CEBs as opposed reflective of the difficulties and impossibilities experienced by CEBs in big cities. Thus, this study is a small anthropological caught on CEBs, using references that intersperse the concepts of community psychology and liberation with the ideas of liberation theology, as well as other authors of sociology and pedagogy.
A presente pesquisa tem como propósito refletir sobre a atualidade das Comunidades Eclesiais de Base (CEBs) no contexto urbano maranhense, a partir do depoimento de sete participantes que moram nas cidades de São Luís e São José de Ribamar. Reconhecidas por sua capacidade de mobilização popular frente aos desmandos do regime militar e pelo amadurecimento de uma religiosidade permeada pela mística libertária, as CEBs marcaram consideravelmente a história sociopolítica do país, assim como a história de vida de muitos homens e mulheres. No Maranhão, as primeiras CEBs teriam surgido nas cidades do interior, em Tutóia e Bequimão, seguidas por Barreirinhas, Urbano Santos, São Benedito do Rio Preto, Santa Rita, Itapecuru e Lago da Pedra. Após um período de grande fermentação, várias mudanças no contexto social e religioso afetaram as CEBs, junto ao processo de urbanização do país. De um lado, a abertura democrática, o enfraquecimento dos movimentos sociais, a subida da esquerda ao poder e a defasagem de seus princípios; do outro, a condenação da Teologia da Libertação, o projeto centralizador do Vaticano, o avanço do protestantismo e da Renovação Carismática Católica, traços que compõem a nova conjuntura moderna e que contribuíram com a perda significativa de espaço das CEBs, dentro e fora da Igreja. Diante deste cenário, buscou-se compreender o que ficou das CEBs no Maranhão, especificamente nas cidades de São Luís e São José de Ribamar. Para tanto, recorri à análise da história de vida dos participantes e das músicas que fazem parte do repertório das CEBs. As entrevistas foram situadas a partir de duas perspectivas de análise: a histórica – que reflete a caminhada das CEBs e dos participantes, e a dialética – que dialoga sobre o jeito de ser igreja e a relação fé e vida das CEBs em seu contexto urbano. Apresento também anotações de campo das viagens que fiz desde os primeiros movimentos de pesquisa pelas CEBs do interior como contraponto reflexivo das dificuldades e impossibilidades vivenciadas pelas CEBs nas cidades grandes. Nesse sentido, este estudo faz um pequeno apanhado antropológico sobre as CEBs, utilizando referências que intercalam os conceitos da Psicologia Comunitária e da Libertação com as concepções da Teologia da Libertação, assim como de outros autores da sociologia e da pedagogia.
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Amorim, Sérgio Gonçalves de. „Contradições e ambiguidades do espaço religioso: megaigreja, urbanização e massa“. Pontifícia Universidade Católica de São Paulo, 2011. https://tede2.pucsp.br/handle/handle/1829.
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This research aims to demonstrate the contradictions and ambiguities related to the creation of religious spaces that take place in the city context. This scientific effort is justified by the understanding of the roles that religious practices have on the establishment of citizenship, not only in terms of religion, but also taking the entire city as a reference. By treating religion from a space perspective, this research considered the historical process of constituting cities and religions, locating religious spaces within the city space. Demonstrating that religions have been contributing to a structural and historical confirmation of the city as a control and domination space over a mass of people, thus justifying the exercise of a political, economic and religious power. As part of an empirical demonstration, the historical process of urbanization in the municipality of São José dos Campos was considered, and within this city, one of its churches: the First Baptist Church in São José dos Campos (Primeira Igreja Batista em São José dos Campos PIBSJC). Assessing how this religious organization became a mega-church throughout its history in the city. Pointing-out the contradictions and ambiguities in this process, since it has been leading to the massification and alienation of its believers, as well as that of the city dwellers. These types of religious organizations have been emerging, in Brazil and worldwide, through the adoption of professional management models and of religious advertising and marketing strategies; in addition to a specific architectural and urban planning, aiming to locate centrally such religious organizations. Such phenomena would eventually form the core of a type of religion and religiosity that would correspond, in terms of faith, to the intense urbanization process that has been characterizing contemporary cities. The religious space is a 'piece' of the city and it is characterized by the same processes that have been transforming the city space into a commodity, fragmenting it and feeding socio-spatial segregation processes and public spaces crisis processes, which would be reaffirmed by the religious experience, being today, powerless in proposing alternatives to the control and domination that takes place through the city
Esta pesquisa tem por objetivo demonstrar as contradições e ambiguidades relativas à formação do espaço religioso que se dá no contexto das cidades. Tal esforço científico se justifica em função da compreensão dos papéis que as práticas religiosas possuem relativamente ao estabelecimento da cidadania, não apenas no nível da religião, mas tendo como referência toda a cidade. Ao abordar a religião sob a ótica do espaço, esta pesquisa considerou o processo histórico de constituição das cidades e das religiões, localizando no interior do espaço da cidade seus espaços religiosos. Buscou-se demonstrar que as religiões têm contribuído para uma afirmação histórica e estrutural da cidade como espaço de controle e domínio sobre uma massa, fundamentando assim o exercício de um poder político, econômico e também religioso. Como parte de uma demonstração empírica, considerou-se o processo histórico de urbanização do município de São José dos Campos, e nesta cidade uma de suas igrejas, a Primeira Igreja Batista em São José dos Campos (PIBSJC). Avaliou-se, ao longo de sua história no município, como esta organização religiosa tornou-se uma megaigreja. Apontou-se para as contradições e ambiguidades presentes nesse processo, que tem conduzido à massificação e alienação dos fiéis dessa igreja e dos citadinos dessa cidade. Esses tipos de organizações religiosas têm se estruturado, no Brasil e no mundo, a partir da adoção de modelos de gestão profissional e de estratégias de propaganda e marketing religioso, além de uma planificação específica em termos arquitetônicos e urbanísticos visando a certa centralidade no tecido urbano. Tais fenômenos acabariam por se constituir em um tipo de religião e de religiosidade que corresponderiam, no plano da fé, aos intensos processos de urbanização que têm caracterizado as cidades contemporâneas. O espaço religioso é um pedaço da cidade e é caracterizado pelos mesmos processos que têm transformado o espaço citadino em mercadoria, fragmentando-o e alimentando a processos de segregação socioespaciais e de crise dos espaços públicos, que a experiência religiosa reafirmaria, sendo, na atualidade, impotente na proposição de alternativas ao controle e domínio que se dá através da cidade
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Hart, Amy. „Gods and Gurus in the City of Angels: Aimee Semple McPherson, Swami Paramananda, and Los Angeles in the 1920s“. DigitalCommons@CalPoly, 2015. https://digitalcommons.calpoly.edu/theses/1385.
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This project focuses on two case studies as representative examples of Los Angeles’ progressive tolerance in the period of the 1920s: The Pentecostal mega-church of Aimee Semple-McPherson, and the Vedanta Ashram of Swami Paramananda. Both religious institutions opened in Los Angeles in 1923, just thirteen miles away from each other, and continued to thrive side-by-side throughout the twentieth century until present day. Each religious figure spoke to a part of the growing Los Angeles population: McPherson’s staunchly Christian, emotionally-driven, Hollywood-style ministry appealed to a large number of Los Angeles natives and newly-arrived immigrants, rocketing the emerging Pentecostal denomination into nationwide fame. Swami Paramananda’s message, conversely, offered a universalistic tolerance, appealing to those struggling to grasp America’s continued attachment to a strictly Christian message in a rapidly expanding world. Both institutions offer insight into the ability of remarkably varied religions to co-exist peacefully within a shared space.
Beyond the exploration of these two figures and their religious groups, this project also approaches the broader topics of religious pluralism in 1920s Los Angeles, the impact of immigration and urbanization on the religious diversity of Southern California, and the shifting religious climate of post-WWI America generally. This paper engages urban sociological theory and postcolonial thought to analyze the effects of rapid population growth and the rural-urban shift on religious environments in 1920s Los Angeles. This analysis has implications for the present, as American cities continue to struggle with managing diversity of religious beliefs and expressions.
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Falah, Shubber M. „The Shrine that Consumed Its Town: The Role of Religion and Politics in Reshaping the Iraqi City of Najaf“. University of Cincinnati / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1523636269597604.
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Haden, Kyle Edward. „The City of Brotherly Love and the Most Violent Religious Riots in America| Anti-Catholicism and Religious Violence in Philadelphia, 1820--1858“. Thesis, Fordham University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3563400.
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Numerous studies of anti-Catholicism in America have narrated a long dark prejudice that has plagued American society from the Colonial period to the present. A variety of interpretations for anti-Catholic sentiments and convictions have been offered, from theological to economic influences. Though many of these studies have offered invaluable insights in understanding anti-Catholic rhetoric and violence, each tends to neglect the larger anthropological realities which influence social tensions and group marginalization. By utilizing the theory of human identity needs as developed by Vern Neufeld Redekop, this study offers a means of interpreting anti-Catholicism from an anthropological perspective that allows for a multivalent approach to social, cultural, and communal disharmony and violence. Religion has played an important role in social and cultural tension in America. But by utilizing Redekop's human identity needs theory, it is possible to see religion's role in conjunction with other identity needs which help to form individual and communal identity. Human identity needs theory postulates that humans require a certain level of identity needs satisfaction in order to give an individual a sense of wellbeing in the world. These include, Redekop maintains, 1) meaning, 2) security, 3) connectedness, 4) recognition, and 5) action. By examining where these needs have been neglected or threatened, this study maintains one is better able to assess the variety of influences in the formation of identity, which in turn helps to foster animosity, marginalization, and possibly violence towards those individuals or groups defined as outsiders. Having been relegated as outsiders due to differing identity markers, the in group, or dominant social group, tend to perceive the outsiders as threatening if they are believed to be obstacles to the acquisition of one or more of the five identity needs categories. This study focuses on the bloody Bible Riots of 1844 as a case study for applying human identity needs theory in interpreting social violence in American history.
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Meeks, Lenora Atkin. „John Nock Hinton : the reconstructed life of an English born Mormon convert of Virgin City, Utah /“. Diss., CLICK HERE for online access, 1987. http://patriot.lib.byu.edu/u?/MTGM,33256.
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Grigg, Vivian Lawrence. „The Spirit of Christ and the postmodern city: Transformative revival among Auckland's Evangelicals and Pentecostals (New Zealand)“. Thesis, University of Auckland, 2006. http://wwwlib.umi.com/dissertations/fullcit/3200294.
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This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism.Subscription resource available via Digital Dissertations only.
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Demanuelli, Matthieu. „La montagne, la vigne et la justice : images et langages des pouvoirs en Cappadoce à l’âge du fer (début du XIIème – fin du VIIème siècle avant Jésus Christ) : entre permanences et mutations, entre Orient et Occident“. Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5077/document.
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Ce travail se propose d’analyser les images et les langages des pouvoirs en Cappadoce à l’âge du fer. Il vise à démontrer que l’idéologie, les pratiques et les propagandes des pouvoirs peuvent s’analyser et se comprendre entre de fortes permanences par rapport au passé hittite impérial d’une part, et d’autre part d’importantes mutations. L’étude procède selon six parties. La première étudie les sources externes (bibliques, urartéennes et assyriennes) et fait le point sur la géographie historique et la géopolitique. La deuxième présente les sources épigraphiques et iconographiques internes, proposant quelques nouvelles datations. La troisième section dresse un panorama qui se veut exhaustif de la société, de l’urbanisation, de la religion et des différents dirigeants de notre espace. La quatrième montre que les images (iconographie politique et religieuse, figures de styles) et les langages (topiques, anthroponymie « royale », formules annalistiques) des pouvoirs reposent sur un triptyque constitué de la montagne et du rocher d’abord, de la vigne et des céréales ensuite, et enfin de la justice et du « bon gouvernement ». Enfin et après une cinquième partie étudiant sur un temps long l’iconographie, les sanctuaires rupestres et l’archéologie des paysages en Cappadoce, la sixième et dernière section replace l’espace d’étude dans différentes koiné, en tant qu’espace-carrefour entre Orient et Occident qui produit, intègre ou diffuse divers éléments (produits commerciaux, symboles, titres et anthroponymes politiques, figures religieuses) entre l’Est (Assyrie, mondes néo-hittite, araméen, urartéen et phénicien) et l’Ouest (Phrygie, Lycie mondes grec et lydien surtout)The aim of this study is to analyse the images, the representations and idiom of those in power in Cappadocia at the time of the iron age. We hope to demonstrate that the ideology, practices and propaganda of these rulers can be examined and fully understood in a context characterized by both strong permanences from the hittite imperial past and important changes. The study is divided into six parts. The first one deals with the external sources (biblical, Urartian and Assyrian) and reviews the situation in terms of historical geography and geopolitics. The second presents the internal epigraphic and iconographic sources while proposing several new datations. The third section is devoted to a panorama, which we hope to be complete, of the society, the urbanization, the religion and the various rulers of our area. The fourth shows that the images (political and religious iconography) and the phraseology (topical, « royal» anthroponymy, annalistic formulas) used by those in power revolve around three elements : mountain and rock, vine and cereals, fair justice and « good government ». After a fifth part that centers on an examination over a long period of the iconography, the open air rock sanctuaries and the archeology of the cappadocian landscapes, the last section contextualizes our research in different koiné, seen as a meeting point between east and west, producing and absorbing various elements (commercial products, symbols, politcal titles and anthroponyms) and spreading them over the East (Assyria and the neo-hittite, Aramaic, Urartians and Phoenicians) and the West (Phrygia, Lycia, and the Greek and Lydian worlds)
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Williams, Corey L. „Interreligious encounter in a West African city : a study of multiple religious belonging and identity among the Yorùbá of Ogbómòsó, Nigeria“. Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/21043.
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The details of encounters between religious groups in multireligious African contexts and the intricacies of living, belonging, and identifying within such milieux have hardly been explored. In Yorùbáland, the cultural region of the Yorùbá people—and the geographic context of this thesis—the fine grain and vast array of possibilities of interreligious encounter between Christians, Muslims, and adherents of African Indigenous Religions remains largely undocumented in terms of detailed, quality accounts. While most regions of West Africa and even Nigeria exist with a dominant religious tradition, Yorùbáland is a microcosm of the wider region’s multireligious composition, with Christianity, Islam, and African Indigenous Religions all playing prominent roles. The Yorùbá ‘spirit of accommodation’, a phrase often used to describe how Yorùbá culture not only tolerates, but also embeds and synthesises the religious ‘Other’, has created a unique multireligious environ and is undoubtedly one of the optimum contexts in the world to study interreligious encounter within a single ethnolinguistic area. Comprised of fieldwork and research conducted from 2009-2014, this thesis works toward addressing the aforementioned gap in scholarship with two ethnographic case studies of people who simultaneously belong and/or identify with multiple religious groups and traditions in the predominantly Yorùbá city of Ogbómòsó, Nigeria. The first case study examines a new religious group known as the Ogbómòsó Society of Chrislam (OSC). Interreligious encounter in this instance features a group that intentionally combines elements from Christian, Muslim, and indigenous Yorùbá religious traditions, creating dynamic examples of multiple religious belongings and identities. The second case study examines multiple religious belonging and identity at the annual Ogbómòsó Egúngún festival. Interreligious encounter in this instance features 12 individual narrative accounts focusing on each individual’s religious belonging and identity throughout key points in their life. Beyond its important ethnographical contributions, the thesis offers methodological and theoretical insight into approaching religious belonging and identity as complex and fluid processes, rather than static and singular events. It argues that approaches that only allow for the possibility of classifying people in single, discrete categories masks the varied, dynamic, and complex belongings and identities of people in the lived world, many of who live across and within multiple religious groups and traditions.
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Moreshead, Ashley Elizabeth. „The Salzburgers' "City on a Hill": The Failure of a Pietist Vision in Ebenezer, Georgia, 1734-1774“. Master's thesis, University of Central Florida, 2005. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/3858.
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A group of Protestant refugees from Salzburg founded the town of Ebenezer, Georgia, in 1734. The Pietists at the Francke Foundation in Halle sent two pastors, Johann Martin Boltzius and Israel Christian Gronau, to lead the religious immigrants in their new settlement. As other historians have shown, the Halle sponsors wanted Ebenezer to fulfill their own purposes: establish social and religious autonomy under British colonial rule, reproduce the economic structure and institutions of social and religious reform of the Francke Foundation, and establish a successful Pietist ministry in North America. This study examines journals and correspondence from Ebenezer's pastors, British colonial authorities, and the German religious sponsors to reveal how different aspects of the Pietist vision were compromised until Ebenezer resembled a typical German-American settlement rather than a model Pietist community. Georgia's economic conditions, political pressures, and Ebenezer's internal demographic changes forced the pastors to sacrifice their goals for an orphanage, a free labor economy, and a closely structured community of persecuted Protestants. They ensured Ebenezer's economic success and social autonomy, but they were unable to replicate their sponsors' most distinctly Pietist economic, social and religious enterprises.M.A.
Department of History
Arts and Sciences
History
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Rosenfeld, Carola. „It´s Hard to be a Saint in the City : Jazz Music and Narrative Form in Toni Morrison´s Jazz“. Thesis, Sektionen för humaniora, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-15139.
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This paper deals with the novel Jazz, written by African-American writer Toni Morrison. The paper argues that the novel deconstructs itself. Also, it illustrates how the jazz music in the novel works as a deconstructing force on the characters and the narrative form. The essay begins with a chapter about deconstructive theory. Next, there is a brief summary of jazz music – its history and features. Then, there is an analysis which focuses on how jazz music affects the characters. Last, the narrative form is investigated, for instance in terms of the narrator’s tendency to shift between various points of view.Uppsatsen påbörjades vid Halmstad Högskola med Cecilia Björkén Nyberg som handledare, men slutfördes vid Växjö Universitet. Magisterexamen är sedan uttagen vid Högskolan i Halmstad.
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García, Muriel Rubén José. „Contaminación religiosa en la Grecia arcaica y clásica: estudio crítico de fuentes“. Doctoral thesis, Universitat de Barcelona, 2021. http://hdl.handle.net/10803/672146.
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En esta tesis doctoral presentamos un estudio de la contaminación religiosa y los ritos de purificación en la Grecia arcaica y clásica a partir de la recopilación y el análisis exhaustivo de la documentación literaria y epigráfica disponible. Nuestro objetivo es estudiar cómo este concepto se desarrolla en las fuentes y va adquiriendo una relevancia cada vez mayor, a la vez que su gestión se desplaza progresivamente del ámbito estrictamente privado hacia el marco de las instituciones de la polis. Para ello se parte de un análisis filológico de los textos recopilados, con especial consideración de los datos procedentes de la epigrafía, una fuente de información a veces negligida y que, sin embargo, permite sacar conclusiones de calado sobre la percepción de la impureza y la forma como este fenómeno era gestionado en el seno de las comunidades griegas.
Los primeros capítulos del estudio están dedicados al análisis de la documentación literaria, que presentamos siguiendo un criterio cronológico. Los primeros textos que tratamos pertenecen a la épica homérica, no solo por ser la primera fuente conservada, sino por presentar un tratamiento peculiar de la impureza, aunque todavía muy ligado a la idea básica de suciedad física. A continuación, sigue un análisis de ciertos pasajes de la épica cíclica y la poesía hesiódica donde se aprecia ya una mayor complejidad en el concepto de contaminación religiosa, con una casuística más amplia y unos primeros ejemplos de ritos de purificación, sobre todo en relación con el crimen de sangre. Seguidamente, nuestro análisis nos lleva a tratar la historiografía del siglo V, donde se constata la consolidación de ciertos prototipos literarios relacionados con el homicida y la impureza, así como la importancia de algunos episodios (pseudo-)históricos en los que la pureza ocupa un lugar destacado en la consolidación de instituciones públicas e incluso de élites dominantes en algunas polis, particularmente en Atenas. En idéntica línea, el capítulo siguiente se centra en rituales y fiestas atenienses donde la pureza podía jugar un papel fundamental.
El sexto y último capítulo del estudio trata la documentación epigráfica y es la aportación más novedosa de la tesis, ya que incluye la traducción y el comentario pormenorizado y actualizado de algunas inscripciones poco conocidas, pero de gran interés para la temática aquí analizada. Tras admitir las muchas dificultades para clasificar estos
documentos, hemos optado por dividirlas en tres grandes apartados de acuerdo con su contenido: inscripciones ligadas a cultos o santuarios, inscripciones que se ocupan del proceso de purificación y, en su caso, de reintegración de los homicidas, e inscripciones fúnebres. Pese a encontrarse mayoritariamente en un estado fragmentario, estas inscripciones ofrecen un valioso testimonio de la sofisticación tanto de la impureza ritual como de los rituales de purificación. Asimismo, solo estos documentos permiten conocer y valorar el papel que las instituciones locales tuvieron a la hora de intervenir y delimitar los códigos de pureza ritual en una comunidad concreta.
Por último, el trabajo finaliza con un apartado de conclusiones en el que se sintetizan las aportaciones principales de las diversas fuentes y se plantean algunas aportaciones de mejora. La tesis incluye también las referencias bibliográficas, una tabla de concordancia de inscripciones y un apéndice.This doctoral thesis examines religious contamination as well as purification rites in archaic and classical Greece, based on the compilation and exhaustive analysis of all existing literary and epigraphic evidence. Our main aim is to study how this concept developed and gained an increasing significance, while its handling drifted from a strictly private environment towards the institutional framework of the polis. To do so, we begin with a philological analysis of our corpus paying special attention to the data collected from epigraphical sources, documentation sometimes neglected which, nonetheless, can provide valuable insight into the perception of impurity and the way this matter was handled among Greek communities. The first texts examined belong to Homeric epic, not only for being the most ancient source but also because they show a peculiar treatment of impurity, although it is still very linked to the basic idea of physical filth. Next to this, there is an analysis of some passages from Cyclic epic and Hesiodic poetry, where it is noticeable that religious contamination appears as a more complex concept: it shows a wider range of uses and there are also the first examples of purification rites, especially concerning bloodshed. After this, our analysis brings us to study 5th century historiography, where certain literary prototypes regarding homicides and impurity are consolidated. Moreover, there are relevant (pseudo-)historical episodes in which purity plays a significant role in the establishment of public institutions and even ruling elites in some poleis – most significantly in Athens. In this same line, the following chapter is focused on Athenian rituals and festivities where purity could play a fundamental role. The last part of our dissertation addresses epigraphic documentation and is the most innovative contribution of the thesis, since it includes a translation as well as a detailed and updated commentary on some inscriptions which are not so well known, yet highly relevant to our field of study. Having assessed the many difficulties in classifying these documents, we have resolved to divide them into three large categories, according to their content: inscriptions related to cults or sanctuaries; inscriptions on the purification process and, if so, the reintegration of homicides into society; and funerary inscriptions. Albeit mostly fragmentary, these inscriptions provide valuable evidence of how sophisticated ritual impurity and purification rites were. Besides, only these documents enable us to know and assess the role local institutions played in establishing and delimitating ritual purity codes among a certain community. Lastly, our dissertation ends with a conclusions section in which we synthesise the most remarkable contributions of the different sources and offer some possible improvements.
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Hardiman, Craig I. „The nature of Hellenistic domestic sculpture in its cultural and spatial contexts“. Connect to resource, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1117560146.
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Maxson, Brian. „Review of Reviving the Eternal City: Rome and the Papal Court, 1420-1447 by Elizabeth McCahill“. Digital Commons @ East Tennessee State University, 2014. https://dc.etsu.edu/etsu-works/6191.
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Steinlauf, Eva. „The frescoes of the Dura-Europos Synagogue : multicultural traits and Jewish identity“. Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83151.
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This study concerns the multicultural influences which shaped the architectural form and artistic decoration of the Synagogue at Dura-Europos, an ancient city located on the west bank of the upper Euphrates in Syria (244/5 C. E.) Preserving the Jewish tradition after the destruction of the Second Temple, in a location remote from Palestine, was essential in order to maintain a strong identity in the small Jewish community of Dura, engulfed by pagan and multitheistic societies. Biblical narratives were used by the Jewish community to assert their history. In chapter 1, there appears a discussion of what scholars have said about the cultural development of Dura, how the Synagogue paintings reflect it, and how these represent a Jewish identity. In chapter 2, two scenes from the frescoes will be discussed, highlighting the various cultural influences, both foreign and local. On the other hand Rabbinic literature, including the Midrash, the Mishnah and the Mekhilta de R. Ishmael, compiled by the third century C. E., gives a textual explanation for the scenes, emphasizing the strong association that the Jews of Dura had with their roots and heritage.
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Lamson, Lisa Rose. „"Strange Flesh" in the City on the Hill: Early Massachusetts Sodomy Laws and Puritan Spiritual Anxiety, 1629-1699“. Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1395605424.
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Oliveira, Wellington Cardoso de. „JUVENTUDE, RELIGIÃO E PODER: UM ESTUDO DOS CONFLITOS GERACIONAIS NA IGREJA PENTECOSTAL DEUS É AMOR NA PERIFERIA DE GOIÂNIA“. Universidade Metodista de São Paulo, 2009. http://tede.metodista.br/jspui/handle/tede/515.
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Previous issue date: 2009-03-30Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
His current research based on the theoretical background of Social Science and Religion, resarching line on Institutions and Religious Movements, assess the generational conflicts among the members of Pentecostal Church God is Love (IPDA), on the peripherical regions of Goiânia. The aim of this research is: Youth and its possible influence on internal processes of generational conflicts at IPDA within this institution. The interest by IPDA happens by the fact of being an important branch of classic pentecostalism, through broad presence in different capitals and brazilian cities as well as its meaningful action on peripherical regions in large urban centres. Besides this insertion on national territory, Pentecostal Church God is Love (IPDA) has a meaningful presence in different countries in Latin America and representatives in all Continents. It is estimated that this presence reaches the number of 136 countries and more than 11 thousand temples. The method used in scientific research is the sociological analysis methodologies for this privilege of semi structured interviews and literature search.The current research finds its relevance on pointing out considerations which help on the comprehension of the complex religious phenomenum and, implications of the religious scenario on the brazilian society. Also, it contributes on academic discussion for those who study the sociological area of religion and want to do comparative studies among the generational conflicts existing on pentecostal area and other religious institutions as well the theme pentecostalism and peripherical areas of the city.(AU)
A presente pesquisa, situada no âmbito teórico das Ciências Sociais e Religião, linha de pesquisa em Instituições e Movimentos Religiosos, analisa os conflitos geracionais na Igreja Pentecostal Deus é Amor (IPDA), em regiões periféricas de Goiânia. O objeto da pesquisa é o jovem e sua possível influência nos processos internos de conflitos geracionais dentro desta instituição. A IPDA é um importante ramo do pentecostalismo clássico, com ampla atuação em diferentes capitais e cidades brasileiras, e com significativo exercício em regiões periféricas de grandes centros urbanos. Além da inserção em território nacional, a Igreja Pentecostal Deus é Amor (IPDA), tem presença notória em diferentes países da América Latina e representantes em todos os continentes. Considerando sua existência além do território brasileiro, estima-se que a Igreja Pentecostal Deus é Amor, atinja ao número de 136 países, totalizando 11 mil templos. O método utilizado na investigação cientifica é a Análise Sociológica, para isso privilegia metodologias de entrevistas semi estruturadas e pesquisa bibliográfica. A relevância da pesquisa esta na sua intencionalidade de apontar fatores novos na compreensão do complexo fenômeno religioso bem como suas implicações no cenário religioso da sociedade brasileira. Também é contribuir para o debate acadêmico de estudiosos da área da sociologia da religião com o interesse em realizar estudos comparativos de conflitos geracionais existentes no segmento pentecostal e outras instituições religiosas, bem como do tema pentecostalismo e periferia.(AU)
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Cunningham-Fleming, Jeryl Lee. „“WE SANG ALLELUIA, PRAISE THE LORD!”: AFRICAN-AMERICAN IDENTITY AND THE USE AND RECEPTION OF MUSIC WITHIN A SEVENTH-DAY ADVENTIST CHURCH IN NEW YORK CITY, 1970 – 2010“. UKnowledge, 2013. http://uknowledge.uky.edu/music_etds/15.
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The Ephesus Seventh-day Church, one of the first Black SDA churches that were formed in the New York City area during the late 1920s and early 1930s, is one church that has been faced with the challenge of maintaining traditional repertoire and musical practices, while including more popular genres and styles that lay outside the SDA guidelines. Located in Central Harlem, Ephesus is surrounded by the cultural and historical influences within the Harlem community. The Ephesus Church, based on extant hymnals and the recollections of church members, continued in the Euro-centric musical traditions of early SDA churches until the 1960s, when it began to explore African-inspired musical practices. Around 1970, close in time to the SDA 1972 Music Guidelines were instituted, a struggle between Euro-centric versus Afro-centric musical cultures became apparent. Following introductory chapters on the history of African-American membership in the SDA Church from the 19th century to the early 20th century and early musical leaders of Ephesus Church, the musical practices of Ephesus from 1970 to 2010 serves as the focus of this study.
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Hameed, Qamer. „Grassroots Canadian Muslim Identity in the Prairie City of Winnipeg: A Case Study of 2nd and 1.5 Generation Canadian Muslims“. Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32987.
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What are grassroots “Canadian Muslims” and why not use the descriptor “Muslims in Canada”? This thesis examines the novel concept of locale specific grassroots Canadian Muslim identity of second and 1.5 generation Muslims in the prairie city of Winnipeg, Manitoba. The project focuses on a generation of Muslims that are settled, embedded, and active in a medium sized Canadian metropolis. Locale plays a powerful part in the way people navigate identities, form attachments, find belonging, and negotiate communities and society. In order to explore this unique identity a case study was conducted in Winnipeg. Interviews with 1.5 and second generation Muslims explored the experience of grassroots Canadian Muslim identity. The project does not focus on religious doxy or praxis but rather tries to understand a lived Canadian Muslim identity by exploring discourse and space as well as strategies, social perceptions and expectations. Participant observation, community resources and literature also aid in the understanding of the grassroots Canadian Muslim experience. This study found that the attachments, networks, and experiences in the locale give room for an embedded Canadian Muslim experience and more negotiable identities than most studies on Muslims in Canada describe. These individuals are not foreigners living in Canada. Their worldviews develop out of this particular and embedded grassroots experience. They navigate a new kind of hybrid Canadian Muslim identity that is unique and flexible. This is the Canadian Muslim experience of 2nd and 1.5 generation Winnipeg Muslims.
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Priori, Josimar. „A construção da cidade: a vida nas ruas, religião, voluntariado e Estado“. Universidade Federal de São Carlos, 2018. https://repositorio.ufscar.br/handle/ufscar/10850.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
This thesis analyzes the construction of the city from a study on the relationships between people living on the streets and their religious, volunteers and state interlocutors. Urban construction is thought from a situational perspective. The city is treated as the result of daily practices and seen from different positions: people living on the streets, religious, volunteers, state agents. The ethnographic research was conducted in the city of Maringá-PR between January 2015 and January 2016, during which I followed the daily life of people living on the streets and the forms of intervention carried out by Christian churches, volunteer groups and state agents. The starting point was the mapping of what life on the streets creates in political and social terms. I observed that life on the streets prompts a series of social practices, which draw attention to their disproportion in relation to the number of people living on the streets and the disagreement (RANCIÈRE, 2006) related to the ways of representing it when it is taken as reference the ways in which street life itself is understood. Thus, at least three cités or ordinances (BOLTANSKI and THEVENOT, 2006) are produced by social actors, at the same time as they provide references to justify their actions. These are religious, voluntary and state ordinances, which create administrative ways, including public policies, to intervene on street life and presuppositions for interpretations of urban order. Religious see life on the streets from the standpoint of sin and spiritual causes, voluntary as scarcity and the state as urban dirt or lack of rights. The former set out to evangelize the people who live on the streets; the latter, in the name of solidarity, to help them, and third parties, on the one hand, to remove them from the field of vision and, on the other hand, to realize their rights. The people who intervene on them become, through this intervention, public agents, militants, good Christians, organizers of the city, in other words, they produce themselves as actors, subjects able to intervene in the issues of interest that are considered as of the city. In short, they constitute themselves as political subjects. People that live on the street, on the other hand, are displaced into a position of recipients of these policies, even though they are by contrast constitutive of them. These subjects, however, elaborate a narrative about themselves that questions the external representations, in addition to creating a set of practices, knowledge and ways of interpreting their life and the contemporary world that oppose this state of things. On the one hand, they make instrumental use and re-signify the resources that the interveners bring to them. On the other, they refuse the terms of orderings assistencial, religious and state ordinances in terms of their assumptions. From this use and contestation, important misunderstandings appear that make us understand more than just ways of managing life on the streets. They also talk about urban conflict and make it possible to observe the main ordering forms of the contemporary social world, which builds the city. Specifically, I argue that life on the streets offers terms for the establishment of the following political subjects: 1) Pentecostal churches, linked to a political-religious project of a nation; 2) individuals who identify themselves as good practitioners, children of God, supporters and builders of new projects of life, as well as professional politicians, militants who think the extension of rights, or are adept at social hygiene; 3) good men who elaborate a solidarity and welcoming city representation; 4) people living on the streets are seen as objects of intervention and priority state management. The overlap between religious, voluntary and state practices about street life seems to me, therefore, a relevant sign to know the ways of building order, power and the contemporary city. Being this mechanism of urban production from the street so recurrent and relevant, nationally and internationally, I suggest in this thesis that it is, sociologically, treated as a structuring mechanism of urban life.
Esta tese analisa a construção da cidade a partir de um estudo sobre as relações entre pessoas que vivem nas ruas e seus interlocutores religiosos, voluntários e estatais. A construção urbana é pensada a partir de uma perspectiva situacional. A cidade é tratada como o resultado de práticas cotidianas e vista a partir de diferentes posições: das pessoas que vivem nas ruas, de religiosos, de voluntários, de agentes do Estado. A pesquisa etnográfica foi realizada na cidade de Maringá-PR, entre janeiro de 2015 e janeiro de 2016, período em que acompanhei o cotidiano de pessoas vivendo nas ruas e as formas de intervenção realizadas por igrejas cristãs, grupos de voluntários e agentes estatais. O ponto de partida foi o mapeamento daquilo que a vida nas ruas cria em termos políticos e sociais. Observei que a vida nas ruas impulsiona uma série de práticas sociais, as quais chamam a atenção por sua desproporção em relação ao número de pessoas vivendo nas ruas e pelo desentendimento (RANCIÈRE, 2006) relacionado às maneiras de representá-la quando se toma como referência os modos como a própria vida nas ruas se compreende. Constitui-se, então, ao menos três cités ou ordenamentos (BOLTANSKI E THEVENOT, 2006) produzidos pelos atores sociais, ao mesmo tempo em que fornecem referências para que eles justifiquem suas ações. Trata-se dos ordenamentos religioso, voluntário e estatal, os quais criam modos administrativos, inclusive de políticas públicas, de intervir sobre a vida nas ruas e pressupostos para interpretações sobre a ordem urbana. Religiosos veem a vida nas ruas sob a ótica do pecado e de causas espirituais, voluntários como escassez e o Estado como sujeira urbana ou ausência de direitos. Os primeiros se propõem a evangelizar as pessoas que vivem nas ruas; os segundos, em nome da solidariedade, a ajudá-los, e os terceiros, por um lado, a retirá-los do campo de visão e, por outro, a efetivar seus direitos. As pessoas que intervém sobre eles se tornam, por meio dessa intervenção, agentes públicos, militantes, bons cristãos, ordenadores da cidade, ou seja, produzem-se como atores, sujeitos aptos a intervir nas questões de interesse que são tidos como da cidade. Em suma, se constituem como sujeitos políticos. As pessoas que vivem nas ruas, por outro lado, são deslocadas para uma posição de receptores dessas políticas, ainda que sejam, por contraste, constitutivas delas. Estes sujeitos, no entanto, elaboram uma narrativa sobre si que questiona as representações externas, além de criarem um conjunto de práticas, saberes e formas de interpretar sua vida e o mundo contemporâneo que se opõem a esse estado de coisas. De um lado, fazem uso instrumental e ressignificam os recursos que os interventores lhes fazem chegar. De outro, recusam os termos dos ordenamentos assistencial, religioso e estatal no plano de seus pressupostos. Desse uso e contestação, aparecem desentendimentos importantes, que nos fazem compreender mais do que formas de gerenciamento da vida nas ruas. Eles também falam sobre o conflito urbano e tornam possível a observação das principais formas ordenadoras do mundo social contemporâneo, que constroem a cidade. Especificamente, argumento que vida nas ruas oferece termos para o estabelecimento dos seguintes sujeitos políticos: 1) igrejas pentecostais, vinculadas a um projeto político-religioso de nação; 2) sujeitos que se identificam como praticantes do bem, filhos de Deus, solidários e construtores de novos projetos de vida, bem como políticos profissionais, militantes que pensam a extensão de direitos, ou são adeptos do higienismo social; 3) homens de bem que elaboram uma representação de cidade solidária e acolhedora; 4) pessoas que vivem nas ruas são figuradas como objeto de intervenção e de gestão estatal prioritária. A imbricação entre práticas religiosas, voluntárias e estatais sobre a vida nas ruas, parece-me, portanto, um signo relevante para conhecer os modos de construção da ordem, do poder e da cidade contemporânea. Sendo esse mecanismo de produção urbana a partir da rua tão recorrente e relevante, nacional e internacionalmente, sugiro nessa tese que ele seja, sociologicamente, tratado como mecanismo estruturante da vida urbana.
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Amorim, Alexandre de Paula. „Religião e sofrimento: ressonâncias patrimoniais no discurso religioso em Ouro Preto (MG)“. Universidade Federal de Goiás, 2013. http://repositorio.bc.ufg.br/tede/handle/tede/3605.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This dissertation is the result of an ethnographic experience in the city of Ouro Preto, Minas Gerais. The text presented constitutes an intellectual effort that aims to understand and describe ethnographically suffering as a hermeneutic construction, which is caught in the discourse of religious Ouro Preto, as a phenomenon historically inherited and its interface with the historic and cultural heritage of city. Based on the discourse of religious evangelicals and Catholics, the focus of this dissertation is to analyze the relationship that the interviewees establish the historical and cultural heritage, in particular, the historical narratives about the suffering of slaves and how these narratives influence their representations of suffering.
O presente trabalho de dissertação é o resultado de uma experiência etnográfica na cidade de Ouro Preto, Minas Gerais. O texto ora apresentado se constitui um esforço intelectual que teve como objetivo compreender e descrever etnograficamente o sofrimento como uma construção hermenêutica, que é flagrada no discurso de religiosos de Ouro Preto, como um fenômeno herdado historicamente e sua interface com o patrimônio histórico-cultural da cidade. Tendo como base o discurso de religiosos evangélicos e católicos, o foco da análise deste trabalho é a relação que os sujeitos entrevistados estabelecem com o patrimônio históricocultural, em especial, nas narrativas históricas sobre o sofrimento dos escravos e de que maneira estas narrativas influenciam em suas representações do sofrimento.
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Clough, Daniel M. „St. Lawrence of Brindisi: Mary in the Psalms as Model of the Spiritual Life“. IMRI - Marian Library / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1624398994284175.
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