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1
Sjöstedt, Samuel. „Religion och Magi : Religio et Superstitio“. Thesis, Uppsala universitet, Religionshistoria, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-325931.
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Martin, Grant S. „Making sense of religion and religions : the value and limitation of religious unity in diversity“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0002/MQ39933.pdf.
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Filho, Antonio Gracias Vieira. „Domingo na igreja, sexta-feira no terreiro: as disputas simbólicas entre Igreja Universal do Reino de Deus e Umbanda“. Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8134/tde-03092007-133410/.
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Este trabalho pretende investigar algumas das relações que se estabelecem, no campo religioso brasileiro, entre umbanda e Igreja Universal do Reino de Deus (IURD). Para além do discurso demonizador neopentecostal, que classifica as religiões afrobrasileiras como \"coisa do diabo\", acredito haver diversas trocas simbólicas entre essas denominações que, a princípio, parecem tão distantes. A etnografia estará estruturada de forma a mostrar, inicialmente, o funcionamento interno desses dois sistemas religiosos - atentando para suas cosmologias e estruturas rituais. Em seguida, será abordado o intenso intercâmbio simbólico que se estabelece entre eles. Será dedicada especial atenção a determinados símbolos que são fundamentais para compreender o relacionamento dessas religiões: os exus e as pombagiras são os melhores exemplos. Finalmente, serão discutidas questões que poderiam ser consideradas mais \"espinhosas\" no que diz respeito ao relacionamento entre umbanda e IURD: notadamente, as polêmicas sobre a intolerância e o preconceito no campo religioso brasileiro.This work intends to investigate some of the relations that have been established, in the Brazilian religious field, between Umbanda and the Universal Church of The Kingdoom of God. Beyond the neopentecostal accusations of devilishness, that set Afro-Brazilian religions as \"devil-like\", I believe there are some symbolic exchange between these two religions that, at first, seem so far apart. The ethnography is set in a way to display, initially, the internal working of these two religious systems - looking into their cosmologies and ritual structures. Then, the intense exchanges set between them will be approached. Specific attention will be given to particular symbols that are crucial to understand the relationship of these religions: the exus and the pombagiras are the best examples. Finally, some questions concerning the relationship between Umbanda and the Universal Church that could be considered more \"delicate\" will be discussed: the polemics about intolerance and prejudice in the field of religion in Brazil.
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Smith, Alexander L. „Religion, Health, and the Spiritual But Not Religious“. Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/etd/3715.
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Previous literature shows an overwhelmingly positive relationship between religiosity and health. Researchers theorize that service attendance, social capital, and group identity verification mediates this positive relationship. There is an upward trend in secularity in the U.S. with more individuals describing themselves as spiritual but not religious (SBNR).Current research does not clearly depict who comprises the SBNR or how varying degrees of secularity fit into the relationship between religion and health. Using data from the GSS, this study examines basic sociodemographic characteristics of the SBNR and compares the SBNR to other religious and secular groups on various health measures. This study finds that the SBNR are younger, unmarried, and more educated than others, and the SBNR fare better on some measures of health. Future research should investigate the potential protective health factors of being SBNR and how this fits into the overall relationship between religion and health.
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Debnath, Pabitra Kumar. „Religion and religious establishment of Kamata - Koch kingdom“. Thesis, University of North Bengal, 1993. http://hdl.handle.net/123456789/1235.
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Desmarais, Gabrielle. „Religion Drag: The Relevance of “Critical Religion” and Queer Theory to Canadian Law and Religious Freedom“. Thèse, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/30438.
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This dissertation analyses the use of the word “religion” in Canadian law and theorises the consequences of its use for the legal protection of religious movements in Canada. Chapter One establishes the problems of the word “religion” in academic discourse by providing an overview of work in the field of critical religion. This dissertation considers whether the critiques of the term “religion” by scholars working within critical religion are equally relevant when considering the role of religion in human rights law. Chapter Two turns an investigative eye toward Canadian case law using the word “religion”, from Chaput v Romain (1959) to Alberta v Hutterian Brethren of Wilson Colony (2009). The analysis highlights how the use of “religion” in Canadian law does indeed reflect academic concerns. Chapter Three uses queer theory to speculate the consequences of an unstable concept of religion for the protection of religious freedom, especially as it pertains to new religious movements. Judith Butler’s notions of performativity and drag are applied to theorise the performance of “religion” and its outcomes. Some suggestions for how to proceed conclude the dissertation.
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Mndende, Nokuzola. „African religion and religion education“. Master's thesis, University of Cape Town, 1994. http://hdl.handle.net/11427/13864.
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Bibliography: leaves 124-129.The concept of religion in South Africa has been distorted by religious and racial prejuidices. This problem is particularly evident in public schools South African schools have taught Christianity as the only authentic religion, in fact as the only truth. Black parents have not been given a choice of religion for their children. The white government has decided for them Based on the assumption that Christianity is the only legitimate religion, the state has suppressed African indigenous religion at every level of society, but especially in the schools. The thesis examines the indigenous beliefs and practices of the black people in South Africa which were suppressed by Western culture and Christianity. It reveals all the distortions about African Religion by the outside researchers in order to uproot the black people from their way of life so as to colonise them. As a result all the black children are taught to regard Christianity as a "Religion" and their own religion as "culture", the implication being that blacks had no religion until the white man came with Christianity. The thesis also investigates the feelings of the black people about recovering their indigenous religion by having it as a subject in schools. The results reveal that the majority of blacks never dissociated themselves with their religion. Although most are Christians in principle, deep down they practise their own religion. It has also been discovered that there are great lamentations amongst most blacks over the "loss" of some of the indigenous practices. Most have felt alienated from their heritage and identity. It is therefore the interest of the blacks in South Africa that African Religion be taught in schools.
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Rocha, Scarpetta Joan Andreu. „The geopolitics of communication and religion. Abrahamic religions and social communications form a media, religion and culture perspective“. Doctoral thesis, Universitat Abat Oliba CEU, 2016. http://hdl.handle.net/10803/398383.
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Aquesta tesi doctoral proposa una aproximació entre l’àrea dels estudis de comunicació anomenada «Media, Religió i Cultura» i l'estudi de la globalització i de la geopolítica en relació amb les tres tradicions religioses que deriven de la cosmovisió abrahamítica, és a dir, el judaisme, el cristianisme i l'lslam. Mitjançant una presentació de l'estat de la qüestió de la literatura acadèmica corresponent, l'anàlisi doctrinal, històrica i comparativa del desenvolupament de l'ús i la percepció dels mitjans de comunicació per part de cadascuna de les tres tradicions religioses, i mitjançant l'anàlisi de les conseqüències geopolítiques que implica aquest ús i percepció, aquest estudi pretén oferir una possible nova tendència en l'àrea acadèmica de «Media, Religió i Cultura» incloent-hi, no només la manera com les tradicions religioses específiques perceben els mitjans de comunicació a partir dels principis religiosos que les determinen, sinó també les conseqüències geopolítiques que comporta l'ús i la percepció que les religions fan dels mitjans.Esta tesis doctoral propone una aproximación entre el área de los estudios de comunicación llamada «Media, Religión y Cultura» y el estudio de la globalización y de la geopolítica en relación con las tres tradiciones religiosas que derivan de la cosmovisión abrahamítica, a saber, el judaísmo, el cristianismo y el Islam. Mediante una presentación del estado de la cuestión de la literatura académica correspondiente, el análisis doctrinal, histórico y comparativo del desarrollo de la percepción y uso de los medios por parte de cada una de las tres tradiciones religiosas, y mediante el análisis de las consecuencias geopolíticas que implica tal percepción y uso, el trabajo de investigación busca ofrecer una posible nueva tendencia dentro del área académica de «Media, Religión y Cultura» incluyendo, no solo el cómo las tradiciones religiosas específicas utilizan y perciben los medios de comunicación a partir de los principios religiosos que las determinan, sino también las consecuencias geopolíticas que conlleva tal percepción y uso de los medios.
This PhD thesis proposes an approach between the area of communication studies called «Media, Religion and Culture» and the study of globalization and geopolitics regarding the three religious traditions derived from the Abrahamitic cosmovision, that is, Judaism, Christianity and Islam. Through a presentation of the state of the art of the main academic literature, a doctrinal, historical and_ comparative analysis of the development and framing of the different media within each of the three religious traditions, and through an analysis of the geopolitical consequences that such fraiming entails, the research work aims at offering a possible new trend of study within the «Media, Religion and Cultural» academic area including, not only how specific religious traditions use and understand media according to the religious principles that determine them, but also the geopolitical consequences that such a use an understanding involve.
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Uhde, Bernhard. „Religions of Love? Reflections on religion and violence in the great monotheistic religions“. Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113086.
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The great monotheistic religions –Judaism, Christianity, and Islam– agree in announcing God’s love for men, while demanding men’s love for God and for their neighbors. However, a brief look at these religions’ praxis leads to doubt whether this love is not a mere statement, while in history and at present were and are still imposed exclusive truth claims exercising violence against the adepts of the own religion (internally”) and, in especial, against the followers of other religions (externally”) in order to attain political power. Now, a distinction between the just sovereign power of God and detrimental violence should be made, asides from the fact that God’s sovereign power and God’s concept is not the same in the three great monotheistic religions. In Judaism God governs with love and as king, in Christianity with love and as servant, in Islam with love and majesty. Nevertheless, sovereign power is exclusive of God and detrimental violence is never desired among men. Only thus is power constitutive of religion’s inner nature, but not of the relation between religions or of religions with the world: There is no coercion in religion”.Las grandes religiones monoteístas –Judaísmo, Cristianismo e Islam– coinciden en anunciar el amor de Dios a los hombres, y reclaman el amor de los hombres a Dios y al prójimo. Sin embargo, una breve mirada a la praxis de estas religiones hace dudar de si este amor no es una mera afirmación, mientras que en la historia y en el presente se impusieron y se imponen las pretensiones exclusivas de verdad mediante el ejercicio de la violencia en contra de los adeptos de la propia religión (internamente”) y, en especial, en contra de los seguidores de otras religiones (externamente”) para así alcanzar el poder político. Ahora bien, hay que distinguir entre el justo poder soberano de Dios y la violencia lesiva, además de que el poder soberano de Dios, al igual que el concepto de Dios, no es el mismo en las tres grandes religiones monoteístas. En el Judaísmo domina Dios con amor y como rey; en el Cristianismo, con amor y como servidor; en el Islam, con amor y majestad. Aunque siempre el poder soberano es exclusivo de Dios y nunca se desea la violencia lesiva entre los hombres. Solo así el poder es constitutivo de la naturaleza interna de la religión, mas no de la relación entre las religiones o de las religiones con el mundo: No hay coacción en la religión”.
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Uhde, Bernhard. „Religions of Love? Reflections on Religion and Violence in the Great Monotheistic Religions“. Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113277.
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The great monotheistic religions -Judaism, Christianity, and Islam- agree in announcing God's love for men, while demanding men's love for God and for their neighbors. However, a brief look at these religions' praxis leads to doubt whether this love is not a mere statement, while in history and at present were and are still imposed exclusive truth claims exercising violence against the adepts of the own religion (internally) and, in especial, against the followers of other religions (externally) in order to attain political power. Now, a distinction between the just sovereign power of God and detrimental violence should be made, asides from the fact that God's sovereign power and God's concept is not the same in the three great monotheistic religions. In Judaism God governs with love and as king, in Christianity with love and as servant, in Islam with love and majesty. Nevertheless, sovereign power is exclusive of God and detrimental violence is never desired among men. Only thus is power constitutive of religion's inner nature, but not of the relation between religions or of religions with the world: There is no coercion in religion.Las grandes religiones monoteístas -Judaísmo, Cristianismo e Islam coincidenen anunciar el amor de Dios a los hombres, y reclaman el amor de los hombres a Dios y al prójimo. Sin embargo, una breve mirada a la praxis de estas religiones hace dudar de si este amor no es una mera afirmación, mientras que en la historia y en el presente se impusieron y se imponen laspretensiones exclusivas de verdad mediante el ejercicio de la violencia encontra de los adeptos de la propia religión (internamente) y, en especial, encontra de los seguidores de otras religiones (externamente) para así alcanzar el poder político. Ahora bien, hay que distinguir entre el justo poder soberano de Dios y la violencia lesiva, además de que el poder soberano de Dios, al igual que el concepto de Dios, no es el mismo en las tres grandes religiones monoteístas. En el Judaísmo domina Dios con amor y como rey; en el Cristianismo, con amor y como servidor; en el Islam, con amor y majestad. Aunque siempre el poder soberano es exclusivo de Dios y nunca se desea la violencia lesiva entre los hombres. Solo así el poder es constitutivo de la naturaleza intema de la religión, mas no de la relación entre las religiones o de las religiones con el mundo: No hay coacción en la religión
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Lapis, Giovanni <1983>. „Religious education and East Asian religions : a study-of-religion\s based framework for intercultural and didactic approaches“. Doctoral thesis, Università Ca' Foscari Venezia, 2021. http://hdl.handle.net/10579/18462.
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Recentemente si sta sviluppando, all’interno della ricerca sulle religioni, un interesse per il variegato ambito della educazione concernente la religione – indicato col termine generico Religious Education - specialmente nelle scuole pubbliche. In particolare, cominciano a vedere la luce lavori di natura normativa che discutono su come impostare un insegnamento pubblico non confessionale e basato sullo studio accademico delle religioni. Il presente lavoro intende riflettere sul ruolo che il tema delle religioni est-asiatiche può assumere in tal senso.
A questo scopo si individuano e discutono temi e concetti rilevanti relativi allo studio teorico delle religioni, alla didattica, all’educazione interculturale, nonché taluni aspetti, ritenuti chiave, dello studio delle religioni est-asiatiche. Quale pietra di paragone in tema di Religious Education, si considera e analizza il case-study dell’Inghilterra, generalmente considerata la più sviluppata in tema di insegnamento su base non confessionale.
Attraverso il confronto tra il case-study e una discussione interdisciplinare dei diversi ambiti sopracitati, si intende mostrare come il tema delle religioni est-asiatiche possa rivelare problematiche nascoste, potenziare il raggiungimento di taluni obiettivi e proporre nuove prospettive. Allo stesso tempo, si intende organizzare tali osservazioni in un quadro teorico-pratico per future concrete applicazioni del tema delle religioni est-asiatiche all’interno di una Religious Education non confessionale, basata sullo studio accademico delle religioni e con una prospettiva di educazione interculturale.
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Fehlhaber, Axel. „Bewährung und Religion rekonstruktive Fallanalysen als Beitrag zur (Religions- )Lehrerforschung /“. [S.l. : s.n.], 2003. http://deposit.ddb.de/cgi-bin/dokserv?idn=971181209.
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Lain, Vanderlei Albino. „"Encontros para a nova consciência" uma experiência religiosa da cultura pós-moderna?“ Universidade Católica de Pernambuco, 2007. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=151.
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O Encontro para a Nova Consciência ocorre em Campina Grande (Paraíba Nordeste do Brasil), desde 1992, durante o período de carnaval, tornando-se palco de um atrativo e intrigante acontecimento, não tão facilmente visto em outras partes do mundo, atualmente. Ao observarmos as particularidades marcantes desta experiência religiosa, em tamanha diversidade, somos capazes de caracterizá-lo como sendo um fenômeno religioso pós-moderno. Estudando os elementos relevantes que se observam neste Movimento, a partir das contribuições de teóricos contemporâneos que refletem sobre o fenômeno religioso, buscaremos apresentar esta experiência como um espaço significativo da vivência religiosa dentro da cultura pós-moderna. Se a secularização e pluralismo religioso conferem indicações sobre o comportamento religioso na Modernidade, as características do Encontro para a Nova Consciência, marcados pela subjetividade que confere identidades flutuantes, permitem-nos apreciar indícios de uma religiosidade que se configura na Pós-modernidadeThe Convention for New Conscience occurs, during carnival period, in Campina Grande City (Paraíba - Brazil Northeast), since 1992, having become an attractive and intriguing event field, event that cannot be, currently, seen, found, easely, anywhere in the world. As we can observe this religious experience remarkable particularities, in such a great diversity, we are, therefore, enable to characterize it i.e. the abovementioned event as a kind, a sort of postmodern religious phenomenon. Studying the outstanding elements that are observed in this Movement, departing from the contemporaneous theorical contributions that reflect on the religious phenomenon, we will seek to present this experience as a religious liveliness meaningful space, within postmodern culture. If secularization and religious pluralism bestow some indications upon religious comportment in Modernity, the Convention for New Conscience characteristics, marked by the subjectivity that brings forth floating identities, they the event characteristics allow us evaluating a certain religiosity signs that take a plain shape in Post-modernity
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Rogers, Megan Christine. „Contemporary Chinese Religious Scholars’ Views and Opinions of Religion“. The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1306867448.
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Arblaster, Wes J. „Mysterious exchange religious economy and the economics of religion /“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Halman, Loek, Josja Rokven und Inge Sieben. „Religion“. Universität Potsdam, 2012. http://opus.kobv.de/ubp/volltexte/2013/6575/.
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1. Eastern Europe: the case of Czech Republic and Slovakia
2. Turkey
3. The EVE Curriculum Framework - Developments on the second phase (Clare Brooks)
4. Evaluations
5. Main changes to the curriculum Framework
6. Looking Forwards
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Heller, Birgit. „Religion“. Universität Leipzig, 2019. https://ul.qucosa.de/id/qucosa%3A33648.
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Geschlecht und Religion sind eng miteinander verwoben: Religiöse Traditionen, Anschauungen, Symbole und Praktiken sind nicht nur geschlechtsspezifisch geprägt, sondern Geschlechterrollen, Stereotype und Ideale können religiös untermauert und sanktioniert werden. Religion spielt eine Schlüsselrolle für die Legitimation gesellschaftlicher Ordnung, insbesondere von Geschlechterordnungen. Mittels Religion können sowohl Ungleichheiten im Geschlechterverhältnis legitimiert als auch Impulse zur Gleichstellung gegeben werden.
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Alves, Rosilene Avelino. „A história do ensino religioso no Estado da Paraíba: mudanças e implicações (1984-2004)“. Universidade Federal da Paraíba, 2012. http://tede.biblioteca.ufpb.br:8080/handle/tede/4220.
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This work describes the history of Religious Education in the state of Paraíba from 1984 to 2004 through bibliographic and documentary research in which a qualitative approach was applied. It sought to answer the following questions: why Religious Education at school? Why the necessity of training on the part of the professionals involved with this curriculum component? What are the Brazilian states which offer courses on the subject? Why the society engaged in such contexts require explanation to their doubts from the discipline professionals? In order to answer these questions the following objectives were specified: to analyse the history of Religious teaching in the state of Paraíba; and as specific objectives we endeavored i) to define religion, religion lesson, and Religious teaching, ii) to contextualise the history of education in Brazil, iii) to analyse the Religious teaching in the state of Paraíba, iv) to analyse the resolutions so as to verify the changes and implications of the Religious teaching at Paraíba. The data collected and analysed elucidated that Religious Education is under resolution n° 119/2004 which declares how it should be employed, as wells as the existence of a primer that supports the teacher and helps those people who are interested in Religion Education to perceive what it is and how it works in Paraíba. The research made it possible to evidence that RE is neither a religion, nor a religion class, but a class of Religious Education; and that the current teaching of the subject has been undergoing significant changes.
Este trabalho descreve a história do Ensino Religioso no Estado da Paraíba no período compreendido entre 1984 e 2004, por meio da pesquisa bibliográfica e documental, com uma abordagem qualitativa com a finalidade de responder as seguintes questões de investigação: Por que Ensino Religioso nas escolas? Por que a necessidade de capacitação por parte dos profissionais envolvidos com este componente curricular? Quais estados brasileiros que ofertam cursos? Por que a sociedade envolvida neste contexto solicita por parte dos profissionais explicações para suas dúvidas? Para responder as referidas questões foram delimitados os seguintes objetivos:analisar a história do ensino religioso no Estado da Paraíba.E como específicos: conceituar religião, aula de religião e ensino religioso; contextualizar a história da educação no Brasil; analisar o ensino religioso no Estado da Paraíba e analisar as resoluções verificando as mudanças e implicações do ensino religioso na Paraíba. Os dados coletados e analisados desvelaram que o Ensino Religioso tem uma resolução em vigor, a de nº 119/2004 que determina como o ensino deve funcionar, além de uma cartilha que dá suporte ao professor e que ajuda as pessoas interessadas no Ensino Religioso a perceber o que é e como funciona o ER no Estado. A pesquisa possibilitou evidenciar que o ER não é religião, nem aula de religião, mas aula de Ensino Religioso e que este ensino que se encontra em vigor vem passando por mudanças significativas.
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Steinman, Lauren. „Religion and the problem of heterosexism: sexual orientation, prejudice, and religious liberty“. Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121319.
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The analysis of the construction of the category of heterosexism will be the primary focus of this thesis. Arguably, the construction of the problem of heterosexism is the product of diverse ethical, social and religious theories including, various forms of feminist and queer theory. A common aim of these approaches is the deconstruction of conceptual paradigms that attempt to define the essential nature of sexual identity. This thesis will examine examples of the evolving critique of heterosexist bias in contemporary theory and the applications of these critiques to the Judeo-Christian tradition. The thesis will endeavour to assess the implications of this evolving discourse on heterosexism for the domains of ethics and public policy, and the potential consequences that these ethical and legal implications may pose for religious traditions in contemporary liberal democracies. The intersection of heterosexism, religious traditions and the right to freedom of religion represents an important and complex set of issues for contemporary societies. The era of human rights has brought forth numerous concerns that pertain to the dignity and inviolability of all persons, regardless of race, ethnicity, gender, age, disability, or sexual orientation. The dissertation attempts to explore some of the emerging conflicts and tensions at play in these legal and public policy debates as well as offering a critical discussion of various lines of argument in religious studies that struggle with the problems of inclusiveness, heterosexism and acceptance of sexual minorities in relation to the dominant religious traditions of the West.L'analyse de la construction de la catégorie de l'hétérosexisme sera le sujet primordial de cette thèse. Il ne fait pas grand doute que la construction du problème de l'hétérosexisme est le produit de diverses théories éthiques, sociales et religieuses, y compris, diverses formes de la théorie féministe et homosexuelle. L'objectif commun de ces approches est la déconstruction de paradigmes conceptuels qui essaient de définir la nature essentielle de l'identité sexuelle. Au cours de cette thèse nous examinerons des exemples de critiques, en constante évolution, de la partialité hétérosexiste dans la théorie contemporaine et l'application de ces critiques à la tradition judéo-chrétienne.La thèse tâchera d'évaluer les implications de ce discours sur l'hétérosexisme dans les domaines de l'éthique et des politiques publiques, ainsi que les conséquences potentielles que ces implications éthiques et juridiques pourraient entraîner pour les traditions religieuses dans les démocraties libérales contemporaines. La combinaison de l'hétérosexisme, des traditions religieuses et du droit à la liberté de religion soulève un ensemble important et complexe de problèmes pour les sociétés contemporaines. L'ère des droits de l'homme a mis de l'avant de nombreuses préoccupations qui se rapportent à la dignité et à l'intégrité de toutes les personnes, quelles que soient leur race, leur origine ethnique, leur sexe, leur âge, leur déficience physique ou leur orientation sexuelle. La thèse tentera d'explorer quelques-uns des conflits et tensions qui ont vu le jour dans ces débats politiques, juridiques et administratifs. Elle offrira aussi une analyse critique des différentes lignes d'argumentation dans les études religieuses qui traitent des problèmes d'inclusivité, d'hétérosexisme et d'acceptation des minorités sexuelles relativement aux traditions religieuses dominantes de l'Occident.
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Silva, Alda Fernanda Sodré Bayma. „LIBERDADE RELIGIOSA ENQUANTO INSTRUMENTO DE LUTA NO CONTEXTO DE GARANTIA DAS LIBERDADES: uma análise histórica do desafio da guarda de um dia de descanso religioso e sua guarida à luz do Direito Internacional e Nacional“. Universidade Federal do Maranhão, 2015. http://tedebc.ufma.br:8080/jspui/handle/tede/665.
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Previous issue date: 2015-09-04The protection of religious freedom under the Brazilian legal system now requires a new look meet the demands arising in the exercise of faith and their acts of worship, namely, rest days, ornaments, places of worship etc. Taking as its starting point the historical construction of the right to religious freedom as guarantees of legitimizing instrument in the midst of a pluralistic and democratic society, raises the prospect of religious rest day protection as bias to be safeguarded as a means of demonstration respect for diversity and the exercise of religious tolerance. While the Legislature is omitted on the scope and protection of religious rest day, the Judiciary Power come constantly creating and abridging rights making up clearly see through the case study of this work, which courts have diametrically opposed decisions, which sometimes they relate to the literalness of the law disregarding the fact that a fair decision must be based on arguments of principle that will make the decisions seek equality and justice. The example of the United States and European Union reinforce the discussion, since there are accommodation mechanisms that comply well with the role of mediators in the search for safeguarding the full exercise of religious freedom in those countries. It is not a perspective that goes against the pillars of formation of the secular State. Before, it is on a quest to give effect to the right of a minority that is still little heard.
A proteção da liberdade religiosa no âmbito do ordenamento jurídico brasileiro passa a requerer um novo olhar frente às demandas que surgem em virtude do exercício da fé e dos seus atos de culto, quais sejam, dias de descanso, adornos, locais de culto etc. Tendo como ponto de partida a construção histórica do direito à liberdade religiosa enquanto instrumento de legitimação de garantias no bojo de uma sociedade pluralista e democrática, levanta-se a perspectiva da proteção do dia de descanso religioso como viés a ser resguardado como forma de demonstração de respeito às diversidades e exercício da tolerância religiosa. Enquanto o Poder Legislativo se omite quanto à abrangência e tutela do dia de descanso religioso, o Poder Judiciário vêm, constantemente, criando e cerceando direitos fazendo-se perceber claramente, através do estudo de caso do presente trabalho, que Tribunais possuem decisões diametralmente opostas, as quais, por vezes, prendem-se à literalidade da lei não atentando para o fato de que uma decisão justa deve pautar-se em argumentos de princípios que irão fazer com que as decisões busquem igualdade e justiça. O exemplo dos Estados Unidos e União Europeia reforçam a discussão, posto que, existem mecanismos de acomodação que cumprem bem com o papel de mediadores na busca por resguardar o pleno exercício da liberdade religiosa nesses países. Não se trata de uma perspectiva que vai contra os pilares de formação do Estado Laico. Antes, constitui-se em uma busca em dar efetividade ao direito de uma minoria que ainda pouco é ouvida.
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Xie, Zhibin. „Religious liberty, religious diversity, and religion in politics in search of an appropriate role of religion in public political culture for a democratic China /“. Click to view the E-thesis via HKUTO, 2004. http://sunzi.lib.hku.hk/hkuto/record/B42577767.
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Swamy, Muthuraj. „Religion, religious conflicts and interreligious dialogue in India : an interrogation“. Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/8145.
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This thesis is an assessment of interreligious dialogue in India developed as an approach to other religions in the context of exclusivist attitudes. While dialogue is important in such a context, nevertheless, in terms of its wider objectives of creating better relationships in society, it has some limitations which need to be addressed for it to be more effective in society. Studying the past 60 years of dialogue in India and undertaking field-research in south India, this thesis discusses three such limitations. Firstly, critiquing the notion of world-religion categories which is fundamental to dialogue, it argues that such categories are products of the western Enlightenment and colonialism leading to framing colonised people’s identities largely in terms of religion. Dialogue, emphasising the plurality of religions, has appropriated these notions although people live with multiple identities. Secondly the idea of religious conflicts serves as the basic context for dialogue in which dialogue should take necessary actions to contain them. While the concern to do away with conflicts through dialogue needs to be furthered, this thesis considers the multiple factors involved in such conflicts and works for solutions accordingly. Analysing through a case study a clash in 1982 in Kanyakumari district which continues to be termed as Hindu-Christian conflict, this thesis shows that there are multiple factors associated with each communal conflict, and dialogue needs to understand them if it is to work effectively. Thirdly it critiques the elite nature and methods in dialogue which ignore grass root realities and call for ‘taking dialogue to grassroots.’ The argument is that grassroot experiences of relating with each other in everyday living should be incorporated in dialogue for better results. What is proposed at the end is a necessity of re-visioning dialogue which can lead to fostering ‘inter-community relations based on multiple identities and everyday living experiences of ordinary people’ that invites one to enlarge the horizons to comprehend the plurality of relations and identities, not just plurality of religions, understand and address real-life conflicts and question naming conflicts as religious, and incorporate grassroot experiences of everyday living in continuing to work for a more peaceful society.
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Power, Katherine Anne. „Talking religion : discursive construals of religious identity in rural Canada“. Thesis, Lancaster University, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.553765.
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This thesis is a discourse analytic investigation of the "social practice" (Fairc!ough & Wodak, 1997, p. 258) of "talking identity" (Hadden & Lester, 1978) - in particular, religious identity. It uses interview and group discussion data generated in the rural Canadian town of Claresholm to examine (i) how rural Canadians present themselves in terms of religion in "talk-in-interaction" (Schegloff, 1987, p. 207), and (ii) how religious discourses intersect with other public sphere discourses in such talk. Drawing on both Membership Categorization Analysis (MCA) (Hester & Eglin, 1997c; Jayyusi, 1984; Lepper, 2000; Sacks, 1979, 1992, [1972] 1986; Scbegloff, 2007c) and stance analysis (Du Bois, 2007; Englebretson, 2007b; Jaffe, 2009; Kockelman, 2004), this case study shows that Claresholm residents produce a sense of their own religious identities both (i) directly, by categorizing themselves as "belonging to" and/or "separate from" specific religious groups, and (ii) indirectly, by projecting attitudinal stances on multiculturalism, as it relates to religion. This study also shows that attitudinal stance-taking on matters other than religion is one way in which interdiscursive links are forged between religious and other public sphere discourses, such as Canadian Multicultural Discourse (CMD). In doing so, this thesis posits that religious identity can fruitfully be conceptualized as a "transportable identity" (Zimmerman, 1998, pp. 90-91), accomplished (at least in part) in "talk-in-interaction" (Schegloff, 1987, p. 207) - and that close linguistic analysis is relevant to Religious Studies inquiries. It also argues that MCA and stance analysis are complementary analytical frameworks for investigating the discursive construal of religious identities. Finally, this thesis suggests that Claresholm residents' "quasi-private" and "semi-public" (Wodak, de Cillia, Reisigl, & Liebhart, 1999, p. 187) talk about religion is partially shaped by the wider discursive context within which it is produced - and, on this basis, it argues for the admission of religious discourses into Canada's "multicultural public realm" (Parekh, 2000, p. 203).
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Mugenyi, Moses. „Fiascos Religion : -en studie om religionen i Lupe Fiascos Musik“. Thesis, Uppsala universitet, Religionssociologi, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-260981.
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Religion and music are two cultural entities that have been closely related over time (Bossius, Harris & Häger 2010:1). To investigate this close relationship the author of this paper has chosen to use two theories. The first is the secularization theory as it is presented by James A. Beckford in his book Social Theory & Religion (2003), which expresses the idea that religion will become less visible in a society as it evolves and progresses. The second theory is based on music and is brought forth by Theodor A. Adorno in his paper On Popular Music (2008); it states that popular music is highly standardized and inevitably inferior to “Serious” music. The two theories will be used in researching and trying to understand how religion and music are interrelated to each other in Fiasco’s music and to investigate if the artist uses private or public religion in his music, furthermore the standardization theory will be used to see if his music and message are standardized. The aim of this paper is use the aforementioned theories by James A. Beckford and Theodor A. Adorno and see how they work in cohesion with Lupe Fiasco.The conclusion of this paper is that religion is influential and relevant in Lupe Fiascos music. In all his songs that have been released on CD: s, a total of 54 songs; 42 of these songs contained a religious word or phrase. This shows that the secularization theory, which stated that religion, would diminish and disappear from the public sphere the more modern a society got is not the case within the investigated artist and his music. The artists’ use of religion was a mix between public and private religion depending on the theme and message of the song. The second theory, which stated that popular music is standardized, could be verified, the message in Lupe Fiascos music is not new and neither it the music that he makes use of, even though the artist tries to give it a new sound. All music is standardized within its own genre and therefore will sound similar/standardized for one who is uninitiated within the different genres. Keywords: popular music, Religion, Lupe Fiasco, secularization, standardization, rap music.
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Kiviorg, Merilin. „Freedom of religion or belief : the quest for religious autonomy“. Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:6c5916d8-d69d-4f2d-91e5-a5586f8abd4b.
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In this thesis it is argued that while the concept of freedom of religion or belief itself is opaque and difficult to define, the right to religious freedom must contain certain basic factors – most importantly the right to individual (religious) autonomy. The individual autonomy approach is seen here as providing the necessary rationale for the protection of freedom of religion or belief. This rationale is not cemented in stone in the practice of the Convention and this has caused the Court to lose its focus on individual freedom. It is a dangerous tendency. It allows the focus to be placed on the role of the State and leaves freedom of religion or belief to be heavily affected by politics and fluctuating social attitudes. In this regard, this thesis looks for the meaning and scope of individual and collective religious autonomy and how it is and ought to be represented in the practice of the European Court of Human Rights. It is the aim of the author to contribute to a clearer and more principled understanding of Article 9 of the ECHR. The right to individual autonomy is thought to be able to provide the necessary focus for the European Court of Human Rights in creating a more robust framework for the protection of freedom of religion or belief different from current Court practice which shows inconsistency in its reasoning and theoretical chaos. This lack of clarity has also contributed to freedom of religion or belief being a relatively weak right. It is explored here as to how the principle of autonomy (as developed in this thesis) relates to other principles provided by the Court, namely the principle of State neutrality, pluralism and the effective protection of rights, but also the margin of appreciation and the autonomy of religious communities. The individual autonomy centred theoretical framework in the first part of the thesis will be engaged to analyse the conflict in the triangle of state-individual-community explored in the second part.
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Kim, Yoon Tae. „Typologies of religious market model : an economic approach to religion“. Thesis, King's College London (University of London), 2013. https://kclpure.kcl.ac.uk/portal/en/theses/typologies-of-religious-market-model(3105c17b-411e-4dc6-a1e2-7224c2563c2e).html.
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The purpose of this thesis is to examine the economic approach to religion and suggest a new frame for the religious market model. In religious studies, various approaches have been attempted, for example anthropology, sociology and psychology. Recently, some sociologists and economists have started to observe the marketization of religion and to explain religious phenomena or behaviours from an economic perspective. Based on this economic approach to religion, they have made it possible to explain not only marketization of religion but also religious revival in a secular and modern period. In spite of their great contributions to the formation of a new paradigm in religious studies, however, the economic approach to religion has been criticized for its reductionist methodology and basic assumptions. In addition, this approach has been questioned about its main theory, the religious market model. Some people assume that this model can be applied only to a free market situation in the modern period; others assume that it is applicable only to specially secularized regions, such as the U.S. or U.K. Nevertheless, the previous model has often shown some limitations because of the narrow understanding of the religious market. After all, these limitations have left economists of religion unable to explain more diverse religious contexts. Given these considerations, this thesis concludes that the existing religious market model needs to be more comprehensively updated. Therefore, in order to enhance the applicability of the economic approach to religion, I suggest new typologies of the religious economic system, religious market, and religious market structure. Then I examine how they can be applied in an actual religious marketplace through specific cases in South Korea.
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Weiner, Isaac A. Tweed Thomas A. „Religion out loud religious sound, public space, and American pluralism /“. Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2009. http://dc.lib.unc.edu/u?/etd,2499.
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Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2009.Title from electronic title page (viewed Oct. 5, 2009). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies." Discipline: Religious Studies; Department/School: Religious Studies.
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Andersson, Karolina. „"Det finns ingen värld att leva i där du inte bor" : Levd religions möjligheter och utmaningar i religionskunskapsundervisningen“. Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-384879.
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Religious traditions are something that all of us have learnt about in school, even if we do not have a personal connection to a specific religion. Studies have shown that there is a discrepancy between what we learn about religious traditions and religiosity in school, and how religious people practice their faith in everyday life. How the religious tradition plays a part of an individual’s identity is not something that school textbooks specifically explains. For example, the course material does not mention how geographical context affects a person’s religiosity, even though the course curriculum, that is being studied in this thesis clearly states that you have to give examples of how different aspects of someone’s identity affect their religious identity. This thesis discusses how Lived Religion can be included in course material as well as in the teaching of religious education in school in order to give a more accurate and more democratic picture of religiosity. Lived religion is a perspective that capture how individuals express their religious tradition and how religiosity could look like in different contexts. To use Lived religion as a complement in education could also help the pupils to achieve what the objectives in the curriculum asks for. Nevertheless, even if Lived religion is a helpful compliment to the traditional way of teaching the topic of religion, this thesis also shows that is it important to be aware of how this new perspective is used. If the perspective of Lived religion is not used correctly in classroom or how you explain someone’s religious identity, it could have greater negative consequences than its positive gain. The title of this thesis aims to points towards how Lived religion can communicate a more complete picture of what religiosity is. The thesis argues that it is problematic to omit e.g. religious tradition or geographical context from an individual’s identity. That is also one of the main points of Lived religion, which is that religious identity is the religion lived out in the day-to-day life.
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Teece, Geoffrey. „A religious approach to religious education : the implications of John Hick’s religious interpretation of religion for religious education“. Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1103/.
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This thesis is concerned with the question as to how to present the study of religion to students in religious education (RE) in schools that reflects a distinctively religious character but not a confessional one. It recognises that how religion is conceptualised in RE and the search for a distinctive rationale that reflects the subject’s nature and purpose, has been a contested question over the history of the subject in state maintained schools since the Education Act of 1870. More recently, criticism of what has been termed ‘modern liberal RE’ has focused on the claim that, in many instances, the subject has misrepresented religion, by being guilty of essentialism and in denying students opportunities to engage with the ‘truth claims’ of religions. It is within this context that this thesis argues that a nuanced understanding of John Hick’s religious interpretation of religion can positively illuminate these debates by providing a second order explanatory framework for the study of religion in RE.
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Gilbey, Wayne. „Effects of Religious Motivation on the Relationship between Religion and Well-Being“. Thesis, Walden University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3623162.
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The purpose of this study was to examine whether intrinsic, extrinsic, and quest religious motivations mediate the relationship between the religious philosophy and perceived well-being of believers. The intrinsic-extrinsic-quest paradigm has been the dominant measure of religious motivation for more than 3 decades. However, the different effects of intrinsic, extrinsic, and quest motivation on the well-being of believers has not been tested on a stratified, purposeful sample of the major world religions. A quantitative, quasi-experimental research design was used with an online, self-report questionnaire and mediation analysis to examine the effects of religious motivation on the relationship between religious philosophy and well-being. A stratified, purposeful sample of 763 members of the major world religions completed assessments of religion and well-being. Linear regressions revealed that intrinsic, extrinsic, and quest religious motivations were three distinct constructs, that they do exist across the world religions, and that they mediated the relationship between different religions and well-being, depending on which predictor and outcome variables were being examined in the mediation triangle. Positive social change is possible for counselors, therapists, psychologists of religion, religious leaders, and laypersons at the individual and societal level through knowing which religious beliefs, motivations, and practices are associated with positive affect, satisfaction with life, the fulfilment of basic human needs, eudaimonic well-being, and better physical health. Individuals come to religion mainly during times of personal crises as a way of coping, expecting urgent results, and these findings illuminate the effectiveness of their chosen coping strategy.
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Cho, Kyuhoon. „Appropriation of Religion: The Re-formation of the Korean Notion of Religion in Global Society“. Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/24025.
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This dissertation explores the reconfiguration of religion in modern global society with a focus on Koreans’ use of the category of religion. Using textual and structural analysis, this study examines how the notion of religion is structurally and semantically contextualized in the public sphere of modern Korea. I scrutinize the operation of the differentiated communication systems that produces a variety of discourses and imaginaries on religion and religions in modern Korea. Rather than narrowly define religion in terms of the consequence of religious or scientific projects, this dissertation shows the process in which the evolving societal systems such as politics, law, education, and mass media determine and re-determine what counts as religion in the emergence of a globalized Korea.
I argue that, ever since the Western notion of religion was introduced to East Asia in the eighteenth and nineteenth centuries, religion was, unlike in China and Japan, constructed as a positive social component in Korea, because it was considered to be instrumental in maintaining Korean identity and modernizing the Korean nation in the new global context. In twentieth century Korea, the conception of religion was manifest in the representation of the so-called world religions such as Buddhism and Christianity, which were largely re-imagined as resisting colonialism and communism as well as contributing to the integration and democratization of the nation-state. The phenomenal clout and growth of Korea’s mainstream religions can be traced to an established twofold understanding that religion is distinctive, normal, and versatile, while indigenous traditions and new religious groups are abnormal, regressive, and even harmful. I have found that, since the late 1980s, a negative re-formation of religion has been widespread in the public sphere of South Korea, with a growing concern that religion may harbor a parochial attitude against the nation’s new strategies of development. Religion has been increasingly signified as antisocial, conflictual, and sectarian in newly globalized South Korea, because structuralized religious power, in particular that of Protestantism, gets in the way of autonomous evolvement of the secular societal institutions. As such, I conclude by suggesting that the definition of religion was multiply appropriated by the differences in local particularization in contemporary global society. Insofar as religion is regarded as incompatible with the changed location of the national society in the new global society, the semantics assigned to what is called religion continues to be degraded in contemporary South Korea.
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Nolan, Elizabeth Helen. „A descriptive study of the curriculum in the field of religion and education offered at selected theological institutions in Canada and the United States /“. Access Digital Full Text version, 1986. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11144415.
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Thesis (Ed. D.)--Teachers College, Columbia University, 1986.Typescript; issued also on microfilm. Sponsor: William Bean Kennedy. Dissertation Committee: Douglas M. Sloan. Bibliography: leaves 216-221.
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Beyers, Jaco. „Sinkretisme as pluralisering en sakralisering 'n godsdiens- en sendingteologiese perspektief /“. Access to E-Thesis, 2005. http://upetc.up.ac.za/thesis/available/etd-12052005-135221/.
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Connell, Rachel. „Knew religion“. Thesis, University of Iowa, 2018. https://ir.uiowa.edu/etd/6081.
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Lopez, Eva Archangel. „Afro-caribbean religion and rituals: Dugu, Voodoo, Santeria, and Brazilian religions/cults“. CSUSB ScholarWorks, 2002. https://scholarworks.lib.csusb.edu/etd-project/2319.
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This thesis will explore and discuss the religion and rituals (ancestral cult) of Afro-Caribbean societies, people of African and indigenous heritage. This thesis will also seek to answer the question of extent to which Americans have become tolerant of other people's culture and what influence, if any, have transmitted from the Afro-Caribbean people to other North American societies. The religion and rituals of four Afro-Caribbean groups will be discussed in this study.
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Arkawan, Abdulhamed. „Barn och religion : En studie om barns tankar om sin egen religion och andras religion“. Thesis, Södertörns högskola, Lärarutbildningen, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-5998.
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The objective of the essay has been the studying of the importance of religion for children. To answer and satisfy my objective, I have some questions: How do children talk about their own and others’ religions? In what way do children associate themselves to religion? Which meaning does religion have for children’s identities? Which thoughts rise about religiontuition in the school? To answer the problem formulation, I have done a qualitative interview study with five children of different religious and cultural backgrounds in a Swedish communal school. The results showed that children’s thoughts about religion are mostly inherited from the parents. Religion and identity are close to each other. The children live in different worlds which makes them not be apart of one or the other. Religion is a sensitive subject that leads to a big silence among children and to the fear of talking or discussing the subject. Children can use religion as a tool for bullying.
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Brasileiro, Marislei de Sousa Espíndula. „ENSINO RELIGIOSO NA ESCOLA: O PAPEL DAS CIÊNCIAS DAS RELIGIÕES“. Pontifícia Universidade Católica de Goiás, 2010. http://localhost:8080/tede/handle/tede/753.
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Previous issue date: 2010-05-10This study has been to analyze the religious teaching and defending the role of the Science of Religions in the process. To this end, we carried out a literature search, analyzes integrative, systematic and quantitative and qualitative study of scientific publications produced between 1978 and 2009. The results showed 207 studies available, most of them on the website of the Permanent National Forum of Religious Teaching, intensified in the last ten years in the institutions of the Southeast and Southern Brazil. The analysis of publications identified three groups of studies that discuss religious education: a minority that disagrees with the religious education at school, a group that says satisfied with the current situation and a larger group advocate changes in legislation, training of teachers in curriculum and teaching of religious education. The study revealed a higher religious and inter-disciplinary, which is presented as a discipline that collaborates with other sciences, which justifies the need to understand the religious education through the constructs theoretical-philosophical/sociological religions. The authors agree that religious teaching is necessary and should include the differences among religions. Within this perspective, this study examined the role of the Science of Religions as an alternative to religious education, taking into account the principles of scientific, integrality, supraconfessional, interdisciplinary, transdisciplinary, subjectivity, contextuality, of falsification and flexibility. Faced with the current religious teaching, the Science of Religions can play a neutral and without comparing religions together. In conclusion, this study, that the last thirty years much has been published on religious education, however, there is a need for teacher education to the Brazilian religious education, taking into account all its complexity by means of Sciences of Religions.
Neste estudo tem-se por objetivos analisar o ensino religioso e defender o papel das Ciências das Religiões nesse processo. Para tanto, realizou-se uma pesquisa bibliográfica, com análises integrativa, sistematizada e quanti-qualitativa de publicações científicas elaboradas entre 1978 e 2009. Os resultados apontaram 207 pesquisas disponibilizadas, em sua maioria, no sítio do Fórum Nacional Permanente de Ensino Religioso, intensificadas nos últimos dez anos em instituições das regiões Sudeste e Sul do Brasil. A análise das publicações permitiu identificar três grupos de estudos que discutem o ensino religioso: uma minoria que discorda do ensino religioso na escola; um grupo que se diz satisfeito com a situação atual e um grupo maior defensor de mudanças na legislação, na formação dos professores, no currículo e na didática do ensino religioso. O estudo revelou um ensino religioso interdisciplinar e transdisciplinar, que se apresenta como uma disciplina que colabora com outras ciências, o que justifica a necessidade de compreender o ensino religioso por meio dos constructos teórico-filosóficos/sociológicos das religiões. Os autores concordam que o ensino religioso é necessário e que se deve incluir as diferenças entre as religiões. Dentro dessa perspectiva, o presente estudo analisou o papel das Ciências das Religiões como uma alternativa para o ensino religioso, levando-se em consideração os princípios da cientificidade, da integralidade, da supraconfessionalidade, da interdisciplinaridade, da transdisciplinaridade, da subjetividade, da contextualidade, da refutabilidade e da flexibilidade. Ante o ensino religioso atual, as Ciências das Religiões podem contribuir de forma neutra e sem comparar as religiões entre si. Conclui-se, com este estudo, que nos últimos trinta anos muito se publicou sobre ensino religioso, no entanto, existe a necessidade de uma formação docente voltada para o ensino religioso brasileiro, levando em consideração toda a sua complexidade por meio das Ciências das Religiões.
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Brown, Timothy A. „Secret religion : surrealism in the new era of religion“. Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available, full text:, 2006. http://wwwlib.umi.com/cr/syr/main.
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Ode, Jon. „Religion in computer games : Religious themes conveyed through an unorthodox medium“. Thesis, Karlstads universitet, Avdelningen för humaniora och genusvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-12064.
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The purpose of this essay is an attempt to create a “first basis” of reliability for religious content in computes games, and its value in academic studies. While not researching it in depth, this essay will also give a suggestion of computer games’ potential as a didactic medium. A quantitative comparative analysis has been performed, to present several common religious themes and their occurrence in the computer game respectively. While researching the game, an abundance of religious themes have been found, documented and presented. Through this, it is concluded that computer games not only have the capability of presenting religious themes; they are found to be capable mediums of presentation. The content itself is of high varsity and of great interest to any religious scholar.
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Schleiff, Ute. „Religion in anderer Sprache Entstehung, Bewahrung und Funktion religiös bedingter Diglossie“. Berlin Logos-Verl, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2686926&prov=M&dok_var=1&dok_ext=htm.
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Echols, Erin V. „Give Me That Online Religion: Religious Authority and Resistance Through Blogging“. Digital Archive @ GSU, 2013. http://digitalarchive.gsu.edu/sociology_theses/39.
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This study of forty-nine Christian blogs explores how groups of bloggers in two case studies resist and/or perpetuate hegemonic gender ideologies online and where these bloggers draw authority from for these views. The findings reveal that bloggers are most likely to cite texts as sources of authority and are more likely to affirm authority (78.1%) than to challenge it (25.7%). The bloggers in my sample, who were majority male, use an array of strategies in their efforts to resist hegemonic gender norms. These included, but are not limited to, debating God’s gender, emphasizing women’s roles in the Bible, privileging equality in theological interpretations, redefining masculinity and employing satire and images to delegitimize hegemonic power.
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Bowman, Marion Irene. „Vernacular religion and contemporary spirituality : studies in religious experience and expression“. Thesis, University of South Wales, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285956.
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Weller, Paul Gareth. „The Salman Rushdie controversy, religious plurality and established religion in England“. Thesis, University of Leeds, 1996. http://etheses.whiterose.ac.uk/373/.
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This thesis argues that the Salman Rushdie controversy has a range of "entails" which focus and contribute to the need for a reconsideration of the complex constitutional nexus of religion, society and state currently embodied in the establishment of the Church of England. Chapter 1: The Introduction, acknowledges the academic and professional contexts that have informed the thesis. It clarifies the central research questions, defines the boundaries of the research and sets out the arguments in brief. Chapter 2: The Contours of the Controversy, charts the principal features of the controversy as it developed between 1988 and the end of 1995, primarily by highlighting the "critical incidents" during 1989. Chapter 3: The Controversy: Actions and Reactions outlines a range of positions taken up within the controversy and concludes by distilling five clusters of issues (social, religious, cultural, legal and political) which it is argued have "entails" for established religion in England. Chapter 4 on Established Religion, The Controversy and the Issues outlines the inheritance of established religion in England. It brings the identified clusters of issues into critical interaction with debates around this inheritance and the constitutional nexus which it represents for the contemporary relationships between religion(s), state and society in England. Finally, some alternative patterns for structuring these relationships are examined. Chapter 5 on Towards a New Socio-Religious Contract concludes the thesis by arguing that, in the context of the changed composition of English society and the public policies and community responses adopted in relation to these changes, the "entails" of the Rushdie controversy signal the arrival of a "kairos" for established religion and the need for negotiating a new "socio-religious contract. " Some alternative models are debated for symbolising, structuring and operationalising the relationships between religion(s), state and society in England within the UK, and a proposal is made for what is argued to be a more theoretically coherent and practically appropriate way forward than either the current form of established religion or the other identified possibilities.
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Dybkjaer-Andersson, Andreas. „RELIGION, CONFLICT AND CONFLICTING VIEWS ON THE RELIGIOUS "OTHER" IN MYANMAR“. Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-386465.
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In Myanmar "othering" has severe consequences for religious groups, including contributing to escalate and sustain violent conflicts. Religious doctrine is among several other factors that inform the views on the "religious other". This paper analyzes "theology of religions" and representation of the "religious other" in one religious group in Myanmar: The majority Christian denomination, the Baptists, with a scope related to Northern Myanmar, particularly Kachin State. The findings are that there is no uniform way in which Christian Baptists in Myanmar, and related to Kachin State, deal with the "religious other". The findings suggest, however, that related to their "theologies of religions" Christian minority voices are mainly concerned with the Buddhist majority. This in a way in which the "religious other" from other religious groups are not of great concern. Conflicts and conflictual relations in which also religious identities across religious groups are present served but more as an implicit backdrop. Instead, positive social representation and explicitly encouraging peace-seeking engagement and relationships with the "religious other" were highlighted by some. Calls for cooperation among Christian groups were also highlighted. In addition, however, an important finding in the analyzed material was that there to a great extent was a Christian inter-group positioning with “in-grouping” and “out-grouping” - including affirmation or rejection of the "theology of religions" - of other Christian sub-groups or individuals. As such, the negative "othering" by some Christians were interestingly not mainly concerned with the "religious other", but with the "denominational other".
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Rainwater, Elizabeth Ann. „Millennials Leaving Religion: A Transcendental Phenomenological Research Study on Religious Disaffiliation“. ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/7720.
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Religious disaffiliation among Millennials has increased significantly in the past decade alongside rapidly changing social relationships amplified by social media applications. In the United States, many Millennials claim no religious identity with many leaving their religion for a variety of reasons. The purpose of this qualitative phenomenological study was to explore the lived experiences of religiously disaffiliated Millennials regarding their psychological health and well-being. Self-determination theory fulfilled the theoretical framework for examining the lived experiences of young adults regarding their well-being after religious disaffiliation. A purposive sample of 12 male and female religiously disaffiliated Millennials was recruited for semistructured interviews. Content analysis was used to code interviews, identify themes, and explore the lived experiences of disaffiliated young adults. Six themes emerged from the data analysis that included religious disaffiliates inherited their childhood religion; contradictory experiences highlighted a need to disaffiliate; after disaffiliation, individuals stopped attending the church with no other actions; after disaffiliation, participants appeared to be able to connect with their authentic self; participants had negative connotations of religion after disaffiliating; and families accepted disaffiliation after it occurred. The implications for social change include providing better understanding of the psychological health and well-being of Millennials who have disaffiliated, as well as demonstrating a need for future research that focuses on future generational cohorts and how religious organizations and churches are accounting for disaffiliation within their congregations.
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Petrognani, Claude. „Futebol e religião no Brasil : um estudo antropológico do "fechamento"“. reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2016. http://hdl.handle.net/10183/156406.
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Questa tesi tratta, a partire da una prospettiva antropologica, delle relazioni tra calcio e religione in Brasile. In particolare, si propone come obiettivo quello di comprendere una pratica dei calciatori brasiliani chiamata “fechamento”. Questo termine indica l’insieme di espressioni, corporali e verbali che i calciatori mettono in atto sistematicamente prima delle competizioni, e che si distingue da pratiche simili per la recitazione collettiva della preghiera del Padre Nostro. Da un punto di vista simbolico, l’ermeneutica del “fechamento” ci permette di raggiungere una comprensione che trascende l’oggetto in sé, rivelando una particolare visione del mondo (Geertz, 1989). A partire da una etnografia realizzata con i giocatori del settore giovanile dello Sport Club Internacional de Porto Alegre (RS, Brasile), integrata con il vissuto del ricercatore durante la sua lunga permanenza in Brasile, la tesi cerca di rivelare il significato profondo di questa pratica polimorfica che, per le sue caratteristiche intrinseche, si configura come un “bricolage religioso”, costituita da “pezzi” di vari elementi di credenze differenti, formando un mosaico (Bastide,1953-1970) di cui la matrice cattolico-cristiana costituisce il piano di fondo A partire da questa prospettiva, è possibile relativizzare l’impatto del neopentecostalismo nel calcio brasiliano (Rial, 2012; 2013), tenendo in considerazione la sua caratteristica “religiofaga” (Oro, 2015) o “antropofaga” (Almeida, 2003), ossia la propensione ad appropriarsi, risignificare e risimbolizzare elementi di credenze prese da altre religioni. Il caso del “fechamento”, tra i calciatori brasiliani, sembra essere emblematico di questo processo che, invece di rivelare la sua “faccia” neopentecostale, rafforza ancor di più il suo già alto grado di “bricolage religioso”. Dunque il “fechamento” come prodotto “sincretico” non sarebbe al servizio di una religione (neopentecostalismo) ma di tutte. Questo spiegherebbe il suo successo indipendentemente dalle appartenenze religiose dei giocatori.Cette thèse traite, à partir d’une perspective anthropologique, des relations entre le football et la religion au Brésil. Plus précisément, celle-ci a pour objectif de comprendre une pratique des footballeurs brésiliens appelée “fechamento”. Ce terme désigne l’ensemble des expressions, corporelles et verbales, que les joueurs actionnent systématiquement avant les compétitions, et qui se distingue d’autres pratiques semblables par la récitation collective de la prière du Notre Père. D’un point de vue symbolique, l’herméneutique du « fechamento » permet d’atteindre une compréhension qui transcende l’objet en soi, révélant une particulière vision du monde (Geertz, 1989). A partir d’une ethnographie réalisée auprès des jeunes footballeurs du Sport Club Internacional de Porto Alegre (RS, Brésil) et complétée par le vécu de l’enquêteur pendant son long séjour au Brésil, la thèse essaie de comprendre le sens profond de cette pratique polymorphe, laquelle, par ses caractéristiques intrinsèques , se configure come un « bricolage religieux » , composé de morceaux de éléments variés provenant de croyances différentes, formant une mosaïque (Bastide, 1953-1970) dont la matrice catholico - chrétienne est la toile de fond A partir de cette perspective, nous pouvons relativiser l’impact du néopentecôtisme dans le football brésilien (Rial, 2012 ; 2013), tenant compte de sa caractéristique « religiophagique » (Oro, 2015) ou « anthropophagique » (Almeida, 2003), c’est-à-dire de sa propension à s’approprier, re-signifier et re-symboliser des éléments d’autres religions. Le cas du « fechamento », chez les footballeurs brésiliens, semble être emblématique de ce procès qui, au lieu de révéler sa « face » néopentecôtiste, renforce encore plus son degré déjà élevé de bricolage religieux. Donc le « fechamento » en tant que produit « syncrétique » ne serait au service d’une religion (néopentecôtisme) mais de toutes. Ceci expliquerait son succès indépendamment des appartenances religieuses des footballeurs.
Esta tese trata, a partir de uma perspectiva antropológica, das relações entre futebol e religião no Brasil. Mais especificamente, tem como objetivo compreender uma prática dos futebolistas brasileiros chamada “fechamento”. Este termo refere-se a um conjunto de expressões, corporais e verbais, que os futebolistas acionam sistematicamente antes as competições e que se distingue de práticas semelhantes pela recitação coletiva da reza do Pai Nosso. De um ponto de vista simbólico, a hermenêutica do “fechamento” permite alcançar uma compreensão que transcende o objeto em si, sendo reveladora de uma determinada visão de mundo (Geertz, 1989). A partir de uma etnografia realizada com os jogadores das categorias de base do Sport Club Internacional de Porto Alegre (RS, Brasil), complementada com o retrospecto do pesquisador durante a sua longa estada no Brasil, a tese procura revelar o significado profundo desta prática polimórfica que, pelas suas características intrínsecas, se configura como uma “bricolagem religiosa”, sendo constituída por pedaços de vários elementos de crenças diferentes, formando um mosaico (Bastide, 1953-70) onde a matriz católica-cristã constitui o pano de fundo A partir desta perspectiva é possível relativizar o impacto do neopentecostalismo no futebol brasileiro (Rial, 2012; 2013), tendo em consideração a sua característica “religiofágica” (Oro, 2015) ou “antropofágica” (Almeida, 2003), isto é, a propensão de se apropriar, ressignificar e ressimbolizar elementos de crenças tomadas de outras religiões. O caso do “fechamento”, entre os futebolistas brasileiros, parece ser emblemático deste processo que, em vez de revelar a sua “face” neopentecostal, reforça ainda mais o seu já alto grau de “bricolagem religiosa”. Portanto o “fechamento”, enquanto produto “sincrético”, não estaria ao serviço de apenas uma religião (neopentecostalismo), mas de todas. Isto explicaria o seu sucesso independentemente dos pertencimentos religiosos dos futebolistas
Starting from an anthropological perspective, this thesis deals with the relationship between football and religion in Brazil. In particular, it aims to understand a practice adopted by Brazilian footballers, which is called ‘fechamento’. This term refers to the set of verbal and bodily expressions that footballers systematically display before competitions, which differs from similar practices used for the collective recitation of the Lord’s Prayer. From a symbolic point of view, hermeneutics of ‘fechamento’ allows us to acquire an understanding that transcends the object per se, thus revealing a particular world view (Geertz, 1989). Starting from an ethnography carried out with the players of the youth team of Sport Club Internacional de Porto Alegre, Brazil and integrated with the experience gained by the researcher during his long stay in Brazil, this thesis aims to reveal the deep meaning of this polymorphic practice which, because of its intrinsic features, appears to be a ‘religious bricolage’, made up of ‘pieces’ of various elements of different beliefs, thus forming a ‘mosaic’ (Bastide, 1953-1970), for which the Catholic-Christian root represents the backdrop Starting from this perspective, it becomes possible to relativise the impact of Neo- Pentecostalism on Brazilian football (Rial, 2012; 2013), by taking into consideration its “religiophagous” (Oro, 2015) or “anthropophagous” (Almeida, 2003) feature, i.e. the tendency to incorporate, redefine and re-symbolise elements of beliefs taken from other religions. The case of ‘fechamento’, among Brazilian footballers, seems to be emblematic of this process which, instead of revealing its Neo-Pentecostal ‘face’, strengthens even more the already high degree of ‘religious bricolage’. Therefore ‘fechamento’ as a ‘syncretic’ product would no longer be based on one religion (Neo-Pentecostalism) but on all. This would explain its success regardless of the religious orientation of players.
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Valderas, Karol Dayana. „Läromedelsgranskning : En kvalitativ studie om alternativa religioner i några av gymnasiets läromedel“. Thesis, Södertörns högskola, Lärarutbildningen, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-14705.
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Textbooks are the most dominant literature used in schools and are therefore an important source of information. Consequently, it is crucial that these are not misleading or biased and maintain a high quality along with a strict concordance to the School Department’s curriculum. The aims of this study have been to examine how Mormons, Jehovah’s Witnesses and Hare Krishna are presented in four religion textbooks used in senior high schools, as well as to examine what type of knowledge is being presented in terms of epistemology. In addition, the aim has been to examine which religions are being presented and considered as alternative religions and appraise how much space they are granted in textbooks and discuss this in terms of concordance with curriculums. As a method I have chosen a qualitative content analysis and since it has been of interest to observe similarities and differences between the textbooks it is a comparative study. This study has an epistemological standpoint, which will be a crossing of positivism and hermeneutics. The results showed that some religions, including the study’s three focal religions, were considered as alternate in all of the textbooks. How often they were included varied and when they did they had limited space and would often have negative associations. Some textbooks expressed a positivistic epistemology, a type of knowledge that presented the alternate religions in terms of conclusive truths and facts. A presentation that appeared one-sided and it could be questioned how well it represented the actual beliefs of the members of the religions. Other textbooks conveyed a more hermeneutic view where understanding and versatility were stressed, a view that is more in line with curriculums. Conclusively, the results showed that some of the textbooks are not meeting the standards the School Department have set forth in their curriculum for religion. Since textbooks are the most dominant literature they ought to have a leading position when constructing fundamental values for the students. However, when schools and textbooks are not expressing the same values a conflict emerges, a conflict that is not getting the attention it should and whose consequences are yet to be studied.
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Bratt, Elin. „”Med hjälp av mindfulness kan du leva totalt, vara total” : Religionspsykologiska perspektiv på coping och psykisk hälsa inom mindfulness“. Thesis, Uppsala universitet, Religionspsykologi, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-255028.
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The use of mindfulness in healthcare is increasing in Sweden. A so-called secular form of mindfulness is also increasing within mediated contemporary psychology and is used in many areas such as schools, workplaces and when giving birth. The method originates from Buddhism and is much more complex than the form of mindfulness marketed in Sweden today. The religious heritage of mindfulness is interesting to study in such a secular society as Sweden, where the material for this study is found. The aim of this study is therefore to investigate whether mindfulness still is a form of religious coping or if it has become completely secularized, and thus free of its religious origin. This is done in a qualitative manner by examining three experiences of mindfulness described in the following books and blogs: How I overcame my trauma and PTSD (2013) by Philippe Izmailov, Mindfulness – En väg att hantera smärta (2008) by Vidyamala Burch and the blog article Därför tränar jag mindfulness (2013-05-20) by Jonas Ask. The research questions in this study are: What importance does mindfulness have for the individuals mental health based on religious and psychological coping theory? and Can mindfulness be interpreted as a form of coping which includes religiousness? The methods used are narrative analysis and hermeneutic interpretation and the theory is religious and psychological coping theory. The results show that mindfulness has an immense importance in providing psychological health for these individuals. All three have changed their significance and improved relationships, breath and stress reactions amongst others. The results also highlight that religious coping is dependent on definition of terms such as religion and sacred. This suggests that the question whether mindfulness can be considered to be coping that includes religiousness is a matter of interpretation. More studies on the religious and existential dimensions of mindfulness are therefore needed as well as definitions of religion and sacred adapted to a religious understanding that does not entirely rely on traditional terms and a western understanding.
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Nikander, Linnea, und Ralitsa Zoteva. „Andlighet och religion som copingstrategier hos patienter med en cancersjukdom : En litteraturöversikt“. Thesis, Ersta Sköndal högskola, Institutionen för vårdvetenskap, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:esh:diva-4305.
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Bakgrund: Att drabbas av en cancersjukdom kan leda till rädsla och osäkerhet men även till livsförändringar som patienten kan behöva anpassa sig till. Förmågan att anpassa sig kan ske hos patienter med en cancersjukdom genom copingstrategierna religion och andlighet. Dessa copingstrategier kan hjälpa patienterna att hantera situationen och därmed också finna en tröst och ett stöd. Syfte: Var att beskriva religion och andlighet som copingstrategier hos patienter med en cancersjukdom. Metod: Denna litteraturöversikt grundar sig på tio stycken vårdvetenskapliga artiklar som är utgivna mellan åren 2007-2013. Artiklarna är hämtade från databaserna CINAHL plus with full text och MEDLINE with full text. Artiklarna har bearbetats och analyserats stegvis. Resultat: Resultatet presenteras med hjälp av tre huvudteman; Gud och andlighet, Positiv och negativ religiös coping och Religiöst och andligt stöd. Alla dessa huvudteman innehåller även underteman. Gud och andlighet innebar att många patienter förlitade sig till Gud och sin andlighet samt att Gud kunde beskrivas och ses på olika sätt. Positiv och negativ religiös coping användes mer av kvinnor medan män använde sig mera utav en negativ religiös coping. Religiöst och andligt stöd visades vara något som inte togs upp av vårdgivare trots att nästan alla patienter önskade någon typ av andlig vård. Diskussion: Omvårdnadsteoretikern Katie Eriksson menar att alla människor på något sätt är andliga eller religiösa och att det inom vården måste uppmärksammas mer för att minska lidandet. Att använda religion och andlighet som en copingstrategi har kommit att bli ett verktyg för patienterna att kunna hantera deras cancersjukdom. De eventuella existentiella frågorna kunde enligt många patienter och Katie Eriksson endast bli besvarade genom religion och andlighet.Background: To be suffering from a cancer disease can lead to fear and insecurity but also to the life changes that the patient may need to adjust to. The ability to adapt often occurs in patients with a cancer disease through the coping strategies religion and spirituality. These coping strategies can help patients to cope with the situation and therefore find comfort and support. Aim: Was to describe religion and spirituality as coping strategies in patients with a cancer disease. Method: This literature review is based on ten healthcare scientific articles published between the years 2007-2013. The articles can be found in the databases CINAHL Plus with Full Text and MEDLINE with full text. The articles have been processed and analysed. Results: The result is presented using three main themes; God and spirituality, Positive and negative religious coping and Religious and spiritual support. All these main themes include subthemes. God and spirituality meant that many patients relied to God and their spirituality and that God could be described and viewed in different ways. Positive and negative religious coping was used more by women while men used more of a negative religious coping. Religious and spiritual support appeared to be something that was not addressed by health care providers despite the fact that almost all patients wanted some type of spiritual care. Discussions: Nursing theorist Katie Eriksson believes that all human beings are somehow spiritual or religious and that the healthcare needs to give more attention in order to reduce suffering. The use of religion and spirituality as a coping strategy has become a tool for patients to cope with their cancer disease. The eventual existential questions according to many patients and Katie Eriksson could only be answered through religion and spirituality.
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Hagman, Dan. „Religionskunskapslärares utsagor om undervisning av Sveriges förkristna religioner : - en studie av religionskunskapslärares utsagor om fornskandinavisk religion och samisk religion inom Religionskunskap A“. Thesis, Uppsala universitet, Institutionen för pedagogik, didaktik och utbildningsstudier, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-155065.
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Sammanfattning: I studien intervjuas sju religionskunskapslärare angående undervisning om fornskandinavisk religion och samisk religion. Studiens utgångspunkt är att fornskandinavisk religion och samisk religion kan ses som en del av Sveriges kulturarv. Informanternas utsagor studeras utifrån didaktikens tre översiktliga frågor: undervisningens vad?, hur? och varför? Deras utsagor diskuteras även mot tidigare läromedelsforskning som anknyter till pedagogiska texters framställande av fornskandinavisk religion och samisk religion. Sammantaget diskuteras informanternas utsagor mot utmålad fond. Studien visar att undervisning om religionerna anknyter till både gällande och annalkande nya styrdokuments yttranden om kulturell mångfald och identitet. Nya styrdokument träder i kraft 1 juli 2011. Informanternas utsagor indikerar generellt att religionerna betraktas museala med lågt samtidsvärde och meningserbjudande. Deras utsagor uttrycker även begränsade kunskaper om religionerna samt ett icke prioriterande av dem inom gymnasieskolans kärnämneskurs Religionskunskap A. Min slutsats är att resultatet kan härledas till att gällande ämnesplan och kursplan för religionskunskap på gymnasiet frånser preciseringar av religionerna.