Dissertationen: „Feminist spirituality“

1

Pryce, Alison Valerie Mary. „Post-traditional feminist spirituality?“ Thesis, Lancaster University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.302415.

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2

Ward, Sheila Grace. „Empowerment, an inquiry into feminist spirituality“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ49592.pdf.

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3

Driedger, June Mears. „Surrender? a feminist examines Gelassenheit /“. Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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4

Coholic, Diana School of Social Work UNSW. „Exploring spirituality in feminist practices - emerging knowledge for social work“. Awarded by:University of New South Wales. School of Social Work, 2001. http://handle.unsw.edu.au/1959.4/17873.

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This research study investigates self-identified feminist social workers??? conceptualizations of spirituality, how spirituality influences their practices, and their ideas about the effects of spiritually influenced practice. There is increasing interest in exploring and considering spirituality across social work approaches, accompanied by a strong demand for empirical research and the development of knowledge in this area. The past few years in particular have witnessed an expanding social work literature that discusses the incorporation of spirituality into practice. In this thesis spirituality refers to a complex construct that can be deeply personal and/or communal, and that can encompass a sense of connection with something bigger that transcends ordinary life experience. In order to examine spirituality in the context of feminist social work practice, the goals of this study needed to be exploratory and demanded the use of a qualitative methodology. In-depth individual interviews were conducted with twenty experienced direct practice social workers. Grounded theory analysis of the interview data uncovered surprising and significant convergences amongst research participants??? beliefs, values and practices. These unexpected commonalities invited a further analysis of the data that produced a set of practice principles. These practice principles reflected the participants??? understandings of spirituality and basic values, their ideas about processes of spiritual development and beliefs about the spiritual essence of human life, and their spiritually influenced practice methods and relationships. The process of developing practice principles included further data collection through the written feedback of participants and the use of three focus groups. This second round of data collection and analysis extended and refined the practice principles. The practice principles are particularly relevant for social work because they are based in the participants??? collective practice wisdom and represent an important step towards helping to legitimize spiritual knowledge. The practice principles also have important implications for social work practice, education and research in that they can promote discussions about spirituality, guide practice, provide a base for the future development of spiritually influenced models and frameworks, and direct curriculum development.

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5

Fancourt, Donna. „Altered states : feminist utopian literature“. Thesis, University of Leicester, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.409809.

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This thesis interrogates the interaction between feminist utopianism and altered states of consciousness in fiction from 1970 onwards. The thesis develops further both Lyman Tower Sargent's definition of utopianism as "social dreaming" and Tom Moylan's understanding of critical utopia. It also develops and expands Lucy Sargisson's definition of feminist utopianism as subversive, fluid, ambiguous and committed to ongoing personal and social transformation. Utopianism must challenge society's norms and values, offering both social critique and social vision. I argue throughout this work that transforming individual consciousness is a vital step towards social change. The thesis focuses on four altered states of consciousness: madness, dreaming, spirituality and telepathy. These states are situated within a theoretical context, and are then explicated further through close literary analysis of feminist utopian literature. Altered states offer a metaphor for the need to think differently, and highlight the importance of looking at society in new and alternative ways. In a significant number of feminist utopian texts, utopia is accessed through a dream or a vision, through spiritual meditation, telepathy, or a state of "madness". Within these texts, altered states are not only used as a means of accessing utopia but are also represented within the narrative as a means of maintaining or sustaining the utopian vision. Additionally, I show that altered states refers to the place of utopia, which is altered, or different to, contemporary society. The reader may also enter into an altered state through the process of reading the text, as their beliefs and assumptions about "the way things are" are challenged, denaturalised and subverted.

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6

Manning, Lydia K. „A CONSCIOUS EVOLUTION: OLDER WOMEN EMBRACING THE DIVINE FEMININE“. Oxford, Ohio : Miami University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1091025339.

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7

Hudson, Kim. „"Spiritual but not religious" : a phenomenological study of spirituality in the everyday lives of younger women in contemporary Australia /“. Access via Murdoch University Digital Theses Project, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070711.105502.

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8

Eileen, Clements. „Re(dis)covering the creative power of eros : finding liberation from neoliberalism through the feminist awakening of aphrodite-demeter consciousness“. Thesis, Federation University Australia, 2019. http://researchonline.federation.edu.au/vital/access/HandleResolver/1959.17/173363.

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There is a problem with western patriarchal capitalist narratives of love and connected models of subjectivity which some feminisms, in particular, neoliberal (post)feminism, continue rather than criticise. This is a problem, not only because these feminisms uphold existing patriarchal structures and values, but because models of patriarchal subjectivity are founded on a repression and devaluation of love that contributes to what I am naming a ‘crisis of love’ in neoliberal societies. While some solutions to this problem have been offered, including by feminist love studies scholars, none of the solutions address the whole issue – for example, feminisms that ignore issues of spirituality and the female subject’s relationship to the divine, and the impact of myth on the psyche. Until these aspects are included in a rethinking of both female subjectivity and narratives of love, the problem will not be solved. There are many kinds of love but Eros in particular, which is such a charged narrative in western patriarchal capitalist society, is the kind of love that most urgently needs to be rethought and re(dis)covered. Through examination of the major founding myth of female subjectivity for western patriarchy – the Madonna/whore binary – a pathway to addressing this problem of love becomes possible. Rethinking this binary according to reinterpretations of the myths of Aphrodite and Demeter offers a rethinking of Eros as a creative, life-affirming power. This renewed narrative of Eros creates new models of female subjectivity – and the potentiality for new models of ethics – that challenge the contemporary neoliberal paradigm.
Doctor of Philosophy

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9

Rose, Patricia Elizabeth. „The Role of medieval and matristic romance literature in spiritual feminism /“. [St. Lucia, Qld.], 2001. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe16284.pdf.

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10

Rups-Eyland, Annette Maie, University of Western Sydney, of Arts Education and Social Sciences College und School of Social Ecology and Lifelong Learning. „Centre of the storm : in search of an Australian feminist spirituality through performance-ritual“. THESIS_CAESS_SELL_Rups-Eyland_A.xml, 2002. http://handle.uws.edu.au:8081/1959.7/771.

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The outward form of the text in which the spiritual search is housed is 'performance-ritual', that is, performed 'ritual'. This genre has its 'performance' roots in the dance pioneers and its 'ritual' roots in the Christian church. The contents of this performed text is influenced by an emerging ecofeminist consciousness. In this way, the thesis has a grassroots inspiration as well as crossing academic areas of performance studies, ritual studies, and feminist spirituality. The project begins by an examination of 20th Century feminist and ecofeminist writing on spirituality, which evokes the subjective, embodied and historically contextualised, with particular focus on body and nature. Additional concepts of place, holding and letting go are introduced. Particular performance-rituals are introduced under the overall heading 'the spiralling journey of exorcism and ecstacy'. They include earlier work, as well as work performed specifically for this thesis, Centre of the Storm. The study re-situates 'ritual' as a subjective, embodied and contextualised performed event. It challenges ritual discourse to incorporate 'spirit', and feminist spirituality to incorporate the material world, through 'place', 'family', and the ritual actions of 'holding' and 'letting go'.
Doctor of Philosophy (PhD)

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11

Terlesky, Jane A. „A Preferential Option for God: A Catholic Feminist Argument for Not Throwing the Baby Out with the Bathwater“. Digital Commons at Loyola Marymount University and Loyola Law School, 2020. https://digitalcommons.lmu.edu/etd/937.

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In this paper I explore what Catholic feminist Ignatian spirituality can contribute to the conversation between faith and culture, conversation that is too often muddied by vague and superficial argument and by an ‘us’ vs ‘them’ attitude driven by extremes to which the majority do not belong. The secular and the religious spring from a common past, though they exist now within the nova effect of spiritualities available today in our modern Western or North Atlantic, “secular 3” world. The 500-year-old Ignatian Exercises can be a coherent voice speaking in the cacophony of the contemporary context especially when a feminist lens is used to expand them in a more comprehensive way by applying classic feminist thought on anthropology, names of God, embodiment, and the ontological centrality of relationship to human existence. This application of a feminist hermeneutic helps us explore human reality more fully – a reality that is “irreducibly plural and not merely hierarchically dualistic.” This, in turn, helps us communicate the Exercises and a truer, deeper Christianity, than contemporary conversation typically allows. I map out the basic structure and purpose of the Exercises and offer examples of a feminist retrieval of a variety of meditations and contemplations from the “weeks” of the Exercises to illustrate how this retrieval does not negate traditional interpretation of scripture but expands it for the benefit of all – Christian and non-Christian alike. The Ignatian Exercises address questions we all ask – they help one to “play the game of the truth of existence” and to reach both inward and then outward toward neighbor and world. The bridge I am attempting to build between faith and culture is made up of the Exercises as a grounded answer to the yearning in this unbelieving world that is, nevertheless, still haunted by belief. The feminist lens is the car that drives us over that bridge.

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12

Rups-Eyland, Annette Maie. „Centre of the storm : in search of an Australian feminist spirituality through performance-ritual“. Thesis, View thesis View thesis, 2002. http://handle.uws.edu.au:8081/1959.7/771.

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The outward form of the text in which the spiritual search is housed is 'performance-ritual', that is, performed 'ritual'. This genre has its 'performance' roots in the dance pioneers and its 'ritual' roots in the Christian church. The contents of this performed text is influenced by an emerging ecofeminist consciousness. In this way, the thesis has a grassroots inspiration as well as crossing academic areas of performance studies, ritual studies, and feminist spirituality. The project begins by an examination of 20th Century feminist and ecofeminist writing on spirituality, which evokes the subjective, embodied and historically contextualised, with particular focus on body and nature. Additional concepts of place, holding and letting go are introduced. Particular performance-rituals are introduced under the overall heading 'the spiralling journey of exorcism and ecstacy'. They include earlier work, as well as work performed specifically for this thesis, Centre of the Storm. The study re-situates 'ritual' as a subjective, embodied and contextualised performed event. It challenges ritual discourse to incorporate 'spirit', and feminist spirituality to incorporate the material world, through 'place', 'family', and the ritual actions of 'holding' and 'letting go'.

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13

Whieldon, Alice Lorna. „The contribution of feminist spirituality to the growth of the woman-subject“. Thesis, University of London, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368059.

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14

Mantin, Ruth. „Thealogies in process : the role of Goddess-talk in contemporary feminist spirituality“. Thesis, University of Southampton, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.249601.

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15

Hood, Yolanda. „African American quilt culture : an afrocentric feminist analysis of African American art quilts in the Midwest /“. free to MU campus, to others for purchase, 2000. http://wwwlib.umi.com/cr/mo/fullcit?p9974639.

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16

Olvera, Francisca. „Pastoral reflection on the issues of women, power and spirituality“. Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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17

Rups-Eyland, Annette Maie. „Centre of the storm : in search of an Australian feminist spirituality through performance-ritual /“. View thesis View thesis, 2002. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20031222.160235/index.html.

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Thesis (Ph.D.) -- University of Western Sydney, 2002.
A thesis submitted in full requirements for the degree of Doctor of Philosophy, School of Social Ecology and Lifelong Learning, University of Western Sydney, May 2002. Bibliography : p. [369]- 395.

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18

Corrywright, Dominic Fraser. „Theoretical and empirical investigations into New Age spiritualities : with special reference to the south west of England“. Thesis, University of Bristol, 2001. http://hdl.handle.net/1983/f1eb3d2d-df73-4e95-bcfe-e4b5c124c1e6.

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19

Gallacher, Susan. „Technology, ecology and spirituality: neopaganism and hybrid ontologies in technoculture“. Thesis, Gallacher, Susan (2008) Technology, ecology and spirituality: neopaganism and hybrid ontologies in technoculture. PhD thesis, Murdoch University, 2008. https://researchrepository.murdoch.edu.au/id/eprint/706/.

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This thesis considers three convergent issues pertinent to investigations of identity and agency in contemporary society: the proliferation of digital, network technologies, the rise of interest in secular — ‘new edge’ — spiritualities, and our growing awareness of impending ecological crises. I argue that these three issues necessitate a critical reconsideration of human agency, one that embodies a more sustainable and responsible ‘being-in-the-world’. With this goal in mind, I apply the insights of ecofeminism, feminist approaches to technology and science, and the philosophy of technology, to provide a critical analysis of the human-technology relation in the broader contexts of gender, ecology and spirituality. In particular, I highlight the strengths of ecofeminism, and then employ several alternative theories in order to attend to limitations I identify within ecofeminism; in particular, its uncompromising stance towards modern technology as wholly patriarchal and damaging to both nature and women. Against this position, I argue that technology is fully embedded in and central to our being-in-the-world, and thus must be accounted for in any consideration of contemporary agency. I then attend to both technophobic and technophilic approaches to technology and technoscience in feminism more generally, suggesting how these oppositional tensions are embodied in the figures of the ‘cyborg’ and the ‘goddess’. In search of more complex, hybridised ways to understand the human-technology relation, I then turn to three key theorists – Don Ihde, Donna Haraway and Bruno Latour. Synergising their approaches with the neopagan worldview, I propose a metaphorical and material identity which properly attends to and incorporates the treble issues of ecology, technology and spirituality into its worldview: the technopagan. At once nature-worshipper and digital dweller, the technopagan is a dynamic, multi-faceted and adaptable agent that can effectively challenge traditional humanist binaries between nature and technology, science and religion, and human and nonhuman.

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20

Gallacher, Susan. „Technology, ecology and spirituality : neopaganism and hybrid ontologies in technoculture /“. Gallacher, Susan (2008) Technology, ecology and spirituality: neopaganism and hybrid ontologies in technoculture. PhD thesis, Murdoch University, 2008. http://researchrepository.murdoch.edu.au/706/.

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This thesis considers three convergent issues pertinent to investigations of identity and agency in contemporary society: the proliferation of digital, network technologies, the rise of interest in secular — ‘new edge’ — spiritualities, and our growing awareness of impending ecological crises. I argue that these three issues necessitate a critical reconsideration of human agency, one that embodies a more sustainable and responsible ‘being-in-the-world’. With this goal in mind, I apply the insights of ecofeminism, feminist approaches to technology and science, and the philosophy of technology, to provide a critical analysis of the human-technology relation in the broader contexts of gender, ecology and spirituality. In particular, I highlight the strengths of ecofeminism, and then employ several alternative theories in order to attend to limitations I identify within ecofeminism; in particular, its uncompromising stance towards modern technology as wholly patriarchal and damaging to both nature and women. Against this position, I argue that technology is fully embedded in and central to our being-in-the-world, and thus must be accounted for in any consideration of contemporary agency. I then attend to both technophobic and technophilic approaches to technology and technoscience in feminism more generally, suggesting how these oppositional tensions are embodied in the figures of the ‘cyborg’ and the ‘goddess’. In search of more complex, hybridised ways to understand the human-technology relation, I then turn to three key theorists – Don Ihde, Donna Haraway and Bruno Latour. Synergising their approaches with the neopagan worldview, I propose a metaphorical and material identity which properly attends to and incorporates the treble issues of ecology, technology and spirituality into its worldview: the technopagan. At once nature-worshipper and digital dweller, the technopagan is a dynamic, multi-faceted and adaptable agent that can effectively challenge traditional humanist binaries between nature and technology, science and religion, and human and nonhuman.

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21

Kiel, Jeannette Larino Wooden. „Women's stories of ecofeminist activism and artistic expression| A transdisciplinary spiritual feminist inquiry into transformative and spiritual connections“. Thesis, California Institute of Integral Studies, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10183257.

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This dissertation explores the stories of seven women spiritual-ecofeminist-activist-artists, including myself. It answers the question, What transformative and spiritual connections does one have with her ecofeminist activism and art?

This study connects different ways of knowing from the mind, body, heart and spirit; and it has three significant dimensions. The first dimension—transdisciplinary spiritual feminist inquiry—allows the researcher to interconnect several disciplinary ways of knowing, and it presents feminist ways to inquire about experiences with activism and creative artistic expression. The second dimension—exploration of transformational and spiritual connections—explores how study participants experience spiritual connections within their spiritual-ecofeminist-activist-artwork. The third dimension—inspirational narratives—holds the hope for the reader to connect to these stories, ecofeminist activism, and artwork, and become inspired to become agents of creative social change. After the conclusion of each of the interviews, I created a reflective art-piece, inspired by each artist-activist.

The research methodology combines transdisciplinary inquiry with feminist and women’s spirituality methods. Epistemological approaches are rooted in women’s spirituality and feminism.

The responses of the seven women spiritual-ecofeminist-activist-artists revealed, upon analysis, nine shared themes: Inspiring Others; Finding One's Voice, Connecting to Ancestors, Healing; Honoring/Connecting to Nature, Finding Community, Traveling, Greening Daily Life, and Discovering/Honoring the Goddess. These themes, along with the three main themes—Early Inspiration and Goals, Art and Activism Interconnections, and Spiritual Dimensions—affirm that numerous spiritual and transformative connections exist between their activism and creative artwork, and that these connections are dependent upon the person’s background, history, chosen spiritual-ecofeminist-activist-artwork, and creative media. Their responses indicate that there is a spiritual component to their spiritual-ecofeminist-activist-artwork and that their activism and artwork are interconnected. Their responses show that each of the seven women spiritual-ecofeminist-activist-artists defines ecofeminism in her own unique way, while making connections to nature, women, the sacred feminine or Goddess, and healing. And they utilized art and spiritual sources to heal and regain balance in their lives. The voices in this study, through storytelling, create a space of “multiple consciousness,” where the multi-dimensional voices of the seven women spiritual-ecofeminist-activist-artists are heard and valued.

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22

Wilkey, Cynthia L. „Womoon rising : feminist spirituality and its impact on the modern women's movement in the United States /“. The Ohio State University, 1997. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487948807587762.

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23

Shahid, Kyra T. „Finding Eden: How Black Women Use Spirituality to Navigate Academia“. Miami University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=miami1398960840.

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24

Sauve, Juanita. „Healing the spirit from the effects of abuse, spirituality and feminist practice with women who have been abused“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq22148.pdf.

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25

Sauve, Juanita (Juanita Rosemary Ewan) Carleton University Dissertation Social Work. „Healing the spirit form the effects of abuse spirituality and feminist practice with women who have been abused“. Ottawa, 1997.

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26

Harris, Lois S. „Effects of Gender and Spirituality on Adults' Resilience to Daily Non-traumatic Stressors“. ScholarWorks, 2016. https://scholarworks.waldenu.edu/dissertations/2978.

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Researchers have conducted several studies of spirituality as it relates to individuals' coping strategies and resilience when facing life trauma. There is less research, however, on spirituality as it relates to adults' resiliency to daily non-traumatic stressors. The purposes of the current study were to examine the relationship between spirituality and adults' resilience to daily, non-traumatic stressors and assess whether gender has a moderating effect on this relationship. A quantitative correlational study based on Lazarus's transactional model of stress and coping using convenience sampling, an online survey (N= 94) was administered. Of the 94 participants ages 19 to 68, 66 were females. Almost half of the sample was African American (58.5%), single (43.6%), and (50%) living in urban areas. Data were collected through demographic questions, Reed's (1986) Spiritual Perspective Scale, Neill's (2006) Resilience Scale and Kanner et al. (1981) Daily Hassles Scale. Hypotheses were tested using bivariate correlations and multiple regression analysis measuring spirituality, resilience and daily stress. Spirituality did not significantly correlate with daily non-traumatic stress (p=0.07). However, the correlation between resiliency and daily non-traumatic stress significantly correlated negatively (p < 0.01). Gender positively influenced resiliency levels (p < 0.01) showing that females and males cope differently with daily non-traumatic stressors. Specifically, the negative relationship between resiliency and daily non-traumatic stressor is stronger for females (p=0.03) than for males (p < 0.001). Using study findings, mental health providers may be able to develop programs to improve adults' resilience to non-traumatic stressors, particularly utilizing the effects of gender on adults' coping skills.

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Genetin, Victoria A. „Shifting Toward A Spiritualized Feminist Pedagogy: Gloria E. Anzaldúa And Thich Nhat Hanh in Dialogue“. The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1343745275.

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28

Livingstone, Glenys D., University of Western Sydney und of Arts Education and Social Sciences College. „The female metaphor - virgin, mother, crone - of the dynamic cosmological unfolding : her embodiment in seasonal ritual as a catalyst for personal and cultural change“. THESIS_CAESS_XXX_Livingstone_G.xml, 2002. http://handle.uws.edu.au:8081/1959.7/205.

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This research is a study of the Female Metaphor in her three aspects of Virgin, Mother and Crone. It is an interpretation of these three faces as representing the Dynamic by which the Cosmos unfolds, that is, the extant Creativity that is in continual transformation and has always been so. Accordingly, as this thesis takes the Cosmos to be a seamless whole, the conscious alignment with the continual process of transformation innate to Being. Thomas Berry and Brian Swimme call the composition of these three, cosmic grammar. The ritual celebration of seasonal points are then developed as a method of embodying and sensualizing, and speaking this deep Dynamic of Creativity. These ritual celebrations are based in ancient Western spiritual practice that relates with Earth's cyclical transitions. Through methods of ritual, meditation, imagination, dance and storytelling, over the period of the annual seasonal cycle, I created a context, which sought to enable more harmonious relationship with self, other and Cosmos through identification of the self with an organic and primordial process innate to the unfolding Cosmos. I found it to be a process that catalyzed personal transformation of the participants over time - a transformation that has clear and inevitable cultural implications. While it is not the focus of this thesis to track these cultural changes, such change is implicit in the personal and relational changes experienced and noted, since the personal and the cultural are mutually embedded in a shamanic process like this is.
Doctor of Philosophy (PhD)

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Livingstone, Glenys D. „The female metaphor - virgin, mother, crone - of the dynamic cosmological unfolding : her embodiment in seasonal ritual as a catalyst for personal and cultural change“. Thesis, View thesis View thesis, 2002. http://handle.uws.edu.au:8081/1959.7/205.

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This research is a study of the Female Metaphor in her three aspects of Virgin, Mother and Crone. It is an interpretation of these three faces as representing the Dynamic by which the Cosmos unfolds, that is, the extant Creativity that is in continual transformation and has always been so. Accordingly, as this thesis takes the Cosmos to be a seamless whole, the conscious alignment with the continual process of transformation innate to Being. Thomas Berry and Brian Swimme call the composition of these three, cosmic grammar. The ritual celebration of seasonal points are then developed as a method of embodying and sensualizing, and speaking this deep Dynamic of Creativity. These ritual celebrations are based in ancient Western spiritual practice that relates with Earth's cyclical transitions. Through methods of ritual, meditation, imagination, dance and storytelling, over the period of the annual seasonal cycle, I created a context, which sought to enable more harmonious relationship with self, other and Cosmos through identification of the self with an organic and primordial process innate to the unfolding Cosmos. I found it to be a process that catalyzed personal transformation of the participants over time - a transformation that has clear and inevitable cultural implications. While it is not the focus of this thesis to track these cultural changes, such change is implicit in the personal and relational changes experienced and noted, since the personal and the cultural are mutually embedded in a shamanic process like this is.

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Hewitt, Kimberly Kappler. „How evangelical Christian women negotiate discourses in the construction of self a poststructural feminist analysis /“. Oxford, Ohio : Miami University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1259981731.

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31

Miller, Warren Lee. „Effects of Stigma on the Use of Spirituality by Older Black Men Living with HIV“. ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/5226.

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Previous research on HIV stigma and the use of spirituality by people living with HIV/AIDS is scarce. Moreover, the research with older Black men who have sex with men (BMSM) is scant. The focus of this qualitative transcendental phenomenological study was to examine the lived experiences of BMSM living with HIV aged 50 and older with encounters of HIV stigma on the use of spirituality. The research questions were designed to explore the lived experiences of aging, HIV stigma, and spirituality. Conceptually, this study was framed within the minority stress theory and the HIV stigma framework. Data were collected through in-depth individual interviews, which provided detailed descriptions of the participants' experiences and created a basis for analysis. Ten participants from an HIV service organization in the Mid-Atlantic United States were selected for participation. Semi-structured interviews were digitally recorded, and data were coded and thematized using a modified vam Kaam data analysis method, which lead to the disclosure of 8 critical themes that illuminated the participants' lived experiences of living with HIV, aging, stigma, and spirituality. Older BMSM identified stigma as a stressor that reinforced the use of their spirituality. The results of this study may provide social workers, community organizations, and policymakers with data that inform a deeper understanding of the challenges older BMSM face due to HIV stigma. This study contributes to positive social change by providing practical information for social workers to inform intervention strategies that might reduce stigma and increase coping resources.

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Livingstone, Glenys D. „The female metaphor - virgin, mother, crone - of the dynamic cosmological unfolding : her embodiment in seasonal ritual as a catalyst for personal and cultural change /“. View thesis View thesis, 2002. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030506.123955/index.html.

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33

Brandenburg, Rachel Lynn. „Ceremonials: A Reclamation of the Witch Through Devised Ritual Theatre“. Miami University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=miami1556854180665756.

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34

Kramer, Emily Marie. „Wandering: Dreams, Memory, and Language in Poetry“. Ohio University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1525179650285217.

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Dean-Haidet, Catherine Anne. „Thanatopoiesis: The Relational Matrix of Spiritual End-of-Life Care“. The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1342453467.

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Kearney, Geraldine. „Sacred fires Pacific margins Sisters of the Good Samaritan : women in solidarity encountering internationality for mission /“. Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Provencher, Olga JoAnn. „Ecofeminism and Religion: Christianity and the Ethical Approach to the Environment“. UNF Digital Commons, 2013. https://digitalcommons.unf.edu/etd/482.

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In this paper I attempt to formulate the Christianity-based ecocentric ethics, to answer the ecofeminists' quest to spiritually ground such ethics; I use the living example of the practices of the Catholic ''green sisters''.

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Kuchuk, Nika. „From the Temple to the Witch’s Coven: Journeying West with Kali Ma, Fierce Goddess of Transformation. A Study of Contemporary Kali Worship in North America: Syncretism, Sacred Relationships, and the Gendered Divine“. Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/23711.

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This thesis explores the cult and mythos of the goddess Kali both in her Eastern and Western contexts, comparing and contrasting them in order to gain a better understanding of the Western appropriations of Kali within feminist goddess spirituality. Utilizing a variety of methods, including ethnographic research conducted at Kali temples in California, this research is aimed at providing an entry into the lived contemporary tradition of the Western Kali within goddess spirituality circles, focusing on embodied experience, devotion, ritual, and syncretic practices. Kali, a fierce Indian goddess, is often seen in the Hindu context as a central manifestation of the all encompassing Mother Goddess (Mahadevi, Devi, Shakti, etc), and therefore is a particularly engaging example of contemporary Western appropriation of religious and cultural symbols and narratives. This thesis contributes to understanding Kali in her new North American domain, as well as serving as a case study of the shifting religious landscape in the West.

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Nguyen, Catthuan L. „A Joint Reading of the Color Purple and the Awakening: From Feminism to Womanism and the Significance of Authentic Feminine Space“. Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/english_theses/87.

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Alice Walker’s The Color Purple and Kate Chopin’s The Awakening fundamentally share the universal feminist yearning for personal freedom and independence within an oppressive, patriarchal society. With regards to the texts’ stylistic differences and disparate social contexts, their heroines seek to ideologically oppose social rules and conventions for women without achieving the same results. This difference lies in the fact that Chopin’s text fosters the traditional feminism embraced by the majority culture, while Walker’s text makes use of womanism. The availability and authenticity of feminine space for the generation of women’s culture also determine the extent of changes achieved.

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Austin, Marne Leigh. „Nomadic Subjectivity and Muslim Women: A Critical Ethnography of Identities, Cultures, and Discourses“. Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1371657565.

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Bosanquet, Agnes Mary. „Carnal transcendence as difference the poetics of Luce Irigaray /“. Phd thesis, Australia : Macquarie University, 2009. http://hdl.handle.net/1959.14/70411.

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Thesis (PhD)--Macquarie University, Faculty of Arts, Department of Media, Music, and Cultural Studies, 2009.
Bibliography: p. 303-332.
Carnal transcendence and sexual difference -- An amorous exchange -- Angels playing with placentas -- Fluid subjects -- Poetics -- Oneiric spaces -- Conclusion.
Carnal transcendence imagines a world in which the carnal has the weight and value of transcendence, and the divine is as liveable and readily evoked as the carnal. Carnal transcendence offers a means of thinking through difference in the work of Luce Irigaray, who asks: "why and how long ago did God withdraw from carnal love?" (1991a, p 16). This thesis argues that Irigaray enables her readers to explore the relationship between carnality, transcendence and difference, but resists elaborating it in her work. Carnal transcendence as difference risks remaining an exercise in rhetoric, rather than the transformative and creative philosophy that Irigaray imagines. -- Irigaray's resistance to the carnal is evident in her arguments for sexual difference, which offers our "salvation" if we think it through, and heralds "a new age of thought, art, poetry, and language: the creation of a new poetics" (1993a, p 5). Note the language of transcendence used here. When considered in the light of carnal transcendence, sexual difference imagines a differently sexed culture. This thesis argues that Irigaray's writing is contradictory on this point: it articulates the plurality of women's sexuality, but emphatically excludes theories of sex and gender that emphasise multiplicity. This thesis challenges these limitations by exploring the possibilities of the "other" couple in Irigaray's writing-mother and daughter - for thinking through carnal transcendence as difference. -- This thesis not only explicates a theoretical model for carnal transcendence as difference; it also attempts to put into practice a poetics - a playful rewriting of theory. This celebrates the carnality of Irigaray's writing - evident in her complex imagery of the two lips, mucus, the placenta and angels-and enables an exploration of the philosophical space of the "new poetics" that Irigaray is attempting to engender.
Mode of access: World Wide Web.
332 p. ill (some col.)

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Saidel, Deborah J. „Women in Music: Letting a Long Story Be Long Contemplating Women’s Sonic, Musical, and Spiritual Experiences in Prehistory“. VCU Scholars Compass, 2018. https://scholarscompass.vcu.edu/etd/5635.

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Situated within deep history, this study explores the auditory and spiritual lives of Paleolithic women. It considers their personal agency in mediating the spiritual power of sound and how doing so contributes to a multifaceted musicality. The theoretical framework involves a wide spectrum of topics, from ways of rethinking the writing of history and reckoning with time, to sound studies and the study of acoustics in ancient sites, to a critical examination through a feminist lens of normative disciplinary scholarship in anthropology and archaeology, religious studies, and musicology. I explore potential audio-visual-lithic relationships for their implications for deepening an understanding of the spiritual aspects of Paleolithic life. Drawing from this interdisciplinary literature, integrative discussions are constructed which when considered collectively, not only provide different types of role models and different criteria pertaining to women's experiences of music-making, but also facilitate the emergence of a more nuanced understanding of Paleolithic spiritual practices. In this women-centric narrative innumerable generations of women's participation as spiritual healers within the shamanic musical paradigm are acknowledged and valued, broadening the parameters of women's cultural heritage and spiritual experience. This expansion can help women today turn away from a compensatory music history perspective that is oriented toward figuring out how to fit into a prescribed androcentric narrative of Western art music and turn towards a more holistic narrative in which women can better consider their lineage(s) on their own terms. It fosters re-conceptualizations of women's musical and spiritual identities by reorienting the timeline, contexts, and definition of women's experiences of music-making as sound-producers and sound-interpreters. This project is intended to provide one possible starting point for new conversations about women in music regardless of one's positionality. From a more inclusive gynocentric vantage point, the toxic self-perpetuating loop which has affected how musicology has thus far been shaped, namely through the undervaluing of women’s musical experiences and the ways that they think and feel about music, is being contested. Ultimately, it is a matter of ownership.

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Peters, Grace Ellen. „"In Heaven": Christian Couples' Experiences of Pregnancy Loss“. Scholar Commons, 2015. https://scholarcommons.usf.edu/etd/5551.

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This thesis examines how young, married, heterosexual Christian couples talk about and make sense of pregnancy loss, specifically loss before the twentieth week. Studies of pregnancy loss often focus on individual differences in response to pregnancy loss, but this research engages a shared, relational notion of pregnancy loss. Furthermore, this project focuses on Christianity as a tool for making sense of pregnancy loss, not simply a demographic characteristic. I conducted six open-ended interviews with two couples, with one interview together and an individual follow-up interview with each spouse. Following the interviews, I analyzed and interpreted the interview transcripts for symbols of identity and forms, which are communicative practices described by Carbaugh (1996) that construct social identity and cultural scenes, to examine how pregnancy loss is characterized as a "me," "you" and "we" experience. Through this analysis I observed how multiple agents (God, the couple, the community, family members and clinicians) continually construct what pregnancy loss means for the couple, but also for this cultural scene. This is a transformative experience for all entities as they continually interact with this notion of loss. Significantly, these couples see this experience continuing on past death and know that they will see their baby "in heaven."

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Almaeen, Mona. „Spirituality and Islamic feminism : a critical analysis of religious agency in selected literary and cinematic works“. Thesis, University of Kent, 2018. https://kar.kent.ac.uk/66775/.

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Islamic ideological evolution has been hugely affected by the cultural and political attributions of both colonisation and neo-colonisation. This is particularly evident in the polarising controversy over religious women's agency, which continues to engage many Islamic feminists. This research critically examines the religious agency of Muslim women as a product of the postcolonial ideological, historical and political factors that have shaped contemporary religious discourse, with a particular focus on Sufi informed religious agency. Sufism offers ideological and aesthetic tools that can empower agency in Islamic feminist writing, such as the spiritual ecology that is derived from Ibn 'Arabi's waḥdat al-wujūd. Sufi literature is often critically analysed within the framework of Magical Realism, and this literary critical approach determines the reading of the mystical elements. These elements are therefore perceived as myths. This thesis avoids this critical mistake by asserting that these mystical aspects are faith-based articulations of resistance to the ideological normativity, of postcolonial ideologies. This research examines a number of Sufi-based feminist novels: Leila Aboulela's Minaret (2005), "Days Rotate" (2001) and The Kindness of Enemies (2015); Raja Alem's My Thousand and One Nights (2007) and Fatma (2002); as well as the film Bab'Aziz (2005) by Nacer Khemir. The study of feminist views and the representation of women's agency affiliated with Sufism permits a further understanding of the literary and cinematic resistance to the normativity within which Sufi literature has been read. This study reveals that the novelists' and cinematic director's perspectives on spiritual women's agency, as articulated in the works under scrutiny, accommodate variable views of religious knowledge. This not only encourages different levels of engagement in the textual traditions as a source of agency but also instigates considerable engagement with the political issues that are integral to Sufism and women's agency. Overall, this research problematises both the normative consideration of Sufism and feminist engagement in the religious agency of Muslim women.

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Solomon, Annabelle Madeleine. „Between the worlds : women empowering ourselves through re-imaging our spirituality and creativity /“. View thesis View thesis, 1998. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030515.165313/index.html.

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Thesis (M.Sc. (Hons))--University of Western Sydney, Hawkesbury, 1998. Thesis (Master of Social Ecology (Hons.)) -- University of Western Sydney, Hawkesbury, 1998.
"Three part presentation of the research thesis. "Between the worlds : women empowering ourselves through re-imaging our spirituality and creativity. "1. "The wheel of the year" : an exhibition of artquilts at Fibre Design Gallery and Studio, 9 Montague Street, Goulburn, NSW. ; 2. "The wheel of the year : seasons of the soul in quilts" : published in limited edition by Pentacle Press, 38 Heather Road, Winmalee, NSW; 3. The research text". "September, 1998." Includes bibliographical references.

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Solomon, Annabelle, University of Western Sydney, Faculty of Social Inquiry und School of Ecology. „Between the worlds : women empowering ourselves through re-imaging our spirituality and creativity“. THESIS_FSI_SEL_Solomon_A.xml, 1998. http://handle.uws.edu.au:8081/1959.7/434.

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The research question for this thesis arose from the author's desire to find ways to integrate into her sense of Self her personal experience as woman and mother and to be empowered by that. She sought a source of empowerment that affirmed the life honouring, spiritual and ecological values that were being highlighted by the mothering experience. The connection is deepened further by the recognition of a time when these values were incorporated into the earliest of human creation stories, from watching the creative cycles of the seasons, and the bodies of women in the gestating creation cycles. The body which forms the presentation of this thesis is in two media, text and the visual arts. It is expressed and interpreted in three parts: through the texts of the book, 'The wheel of the year : seasons of the soul in quilts' and the research document, and through the visual medium of artquilts in exhibition which symbolise the Old European and Celtic seasonal celebration. The process for construction of this research has been to piece together the fabrics of two women's research groups' life experiences, and the author's own personal reflections on her life and theirs, through the creative process of mothering, patchwork quilting and participating in seasonal ritual
Master of Social Ecology (Hons)

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Straight, Alyssa. „Mediums and Their Material: The Female Body in Spiritual and Technological Mediation, 1880-1930“. Miami University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=miami1469182526.

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Brand, Natalie A. „Exploring a theological and feminine approach to contemporary reformed spirituality with special reference to union with Christ 1950-2008 in the UK and America“. Thesis, University of Wales Trinity Saint David, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683099.

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Carter, Issac Martel. „The discourse of the divine| Radical traditions of Black feminism, musicking, and myth within the Black public sphere (Civil Rights to the present)“. Thesis, Florida Atlantic University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3730733.

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The Discourse of the Divine: Radical Traditions of Black Feminism, Musicking, and Myth within the Black Public Sphere (Civil Rights to the Present) is an exploration of the historical precursors and the contemporary developments of Black feminism in America, via Black female musical production and West and Central African cosmology. Historical continuity and consciousness of African spirituality within the development of Black feminism are analyzed alongside the musical practices of two Black female musicians, Nina Simone and Me’shell Ndegéocello. Simone and Ndegéocello, The High Priestess of Soul and the Mother of Neo-Soul, respectively, distend the commodified confines of Black music and identity by challenging the established norms of music and knowledge production. These artists’ lyrics, politics, and representations substantiate the “Signifyin(g)” elements of West and Central African feminist mythologies and musicmaking traditions.

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Bouchard, Tamar. „Soully Responsible: a Single Mother’s Spiritual Journey“. ScholarWorks @ UVM, 2011. http://scholarworks.uvm.edu/graddis/26.

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This thesis is a scholarly account of my personal journey as a single mother to find my place in the world both spiritually and professionally. Deep personal and universalizable issues are covered including the transition from childhood to adulthood, parenting, birth, death, significant life changing events and the dramatic effect that changing spiritual, gender and religious views have on facing life challenges. Special emphasis is centered on the importance of my feminine spirituality and the pursuit of religious/spiritual experiences within traditional and non-traditional educational opportunities up to and including the present day and my hopeful vision for the future. My writing is heavily laced with spirituality, personal insights, stories as illustration for key points and a few surprising revelations. Surprises included the nature of growing up in Generation X with a healthy understanding and disrespect for organizations of all types, especially religious, and the effect this had on nurturing my atheist Millennial children; the actual impact of my travels in Tibet and China versus what I had expected from going; and how everything I have learned up to this point makes me more convinced than ever that pursuing further studies in Women’s Spirituality is absolutely the route for me at this time and my way of making life a little bit better for those who come after me. My hope for this thesis is to further the understanding of the general interested public of the challenges facing single mothers and their children, to show the helpful effects of a spiritual connection or search in getting through life’s difficult moments, the power of writing as a means of spiritual and personal connection and to reinforce the notion that there is a still a long way to go in making our society a just place to be a woman in.

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