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Thematische Bibliographien / Samoans - Religion

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Auswahl der wissenschaftlichen Literatur zum Thema „Samoans - Religion“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 7. Februar 2022

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Zeitschriftenartikel zum Thema "Samoans - Religion"

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Siu-Maliko, Mercy Ah. „A Public Theology Response to Domestic Violence in Samoa“. International Journal of Public Theology 10, Nr. 1 (29.02.2016): 54–67. http://dx.doi.org/10.1163/15697320-12341428.

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Domestic violence is a serious social problem in Samoa. Some studies have suggested that nearly half of Samoan women have been subject to abuse by intimate partners or parents. The increase in cases of domestic violence in Samoa is slowly raising the public’s awareness of its impacts on the victims, who are overwhelmingly women and children. The growing number of named cases of domestic violence, and many other cases, which are not reported, should make domestic violence a priority issue in theological reflection. This article explores how this pressing issue of domestic violence in Samoa may be seen as a case study for an Oceanic public theology.

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Thornton, Alec, Maria T. Kerslake und Tony Binns. „Alienation and obligation: Religion and social change in Samoa“. Asia Pacific Viewpoint 51, Nr. 1 (April 2010): 1–16. http://dx.doi.org/10.1111/j.1467-8373.2010.01410.x.

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3

Cote, J. E. „A Social History of Youth in Samoa: Religion, Capitalism, and Cultural Disenfranchisement“. International Journal of Comparative Sociology 38, Nr. 3-4 (01.01.1997): 217–34. http://dx.doi.org/10.1177/002071529703800302.

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4

Wetherell, David. „Teachers All: Samoan, Fijian, and Queensland Melanesian Missionaries in Papua, 1884-1914“. Journal of Religious History 26, Nr. 1 (Februar 2002): 78–96. http://dx.doi.org/10.1111/1467-9809.00143.

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5

Ahdar, Rex Tauati. „Samoa and the Christian state ideal“. International journal for the Study of the Christian Church 13, Nr. 1 (Februar 2013): 59–72. http://dx.doi.org/10.1080/1474225x.2013.755456.

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6

Pałac, Piotr. „Wokół problematyki genezy w Czekając na Godota Samuela Becketta“. Filozoficzne Aspekty Genezy 14 (24.05.2021): 351–63. http://dx.doi.org/10.53763/fag.2017.14.148.

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Szkic podejmuje problem genezy w Czekając na Godota Samuela Becketta. W pierwszej części ukazano genezę w sensie formalnym. Wymieniono w niej czynniki, które wpłynęły na powstanie tragikomedii. Są to: aspekt biograficzny, związany z pobytem Becketta w czasie II wojny światowej na południu Francji oraz inspiracje kulturowe (filozoficzne, religijne i literackie). Fascynacja autora frazą z Wyznań Świętego Augustyna wpłynęła na płaszczyznę formalną utworu. Beckett zrealizował w nim ideę jedności formy i treści. W dalszej części szkicu poruszono problem genezy rodzaju ludzkiego. Człowiek, od zarania dziejów samotny, dążył do odmiany losu. Wytworzył Rozum, Intelekt i rozpoczął dialog niwelujący samotność oraz rozpacz. Ten zabieg nie przyniósł spodziewanych efektów, dlatego też zrodziła się idea istoty transcendentnej wobec niego. Od tego momentu człowiek czeka na nią i na odmianę swego losu.

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Holmgaard, Sanne Bech. „The role of religion in local perceptions of disasters: the case of post-tsunami religious and social change in Samoa“. Environmental Hazards 18, Nr. 4 (15.11.2018): 311–25. http://dx.doi.org/10.1080/17477891.2018.1546664.

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Rodgers, Darrin. „Pentecost "to the Uttermost": A History of the Assemblies of God in Samoa“. Pneuma 30, Nr. 2 (2008): 357–58. http://dx.doi.org/10.1163/157007408x346663.

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9

Vermander, Benoît. „Serge Tcherkézoff, Mauss à Samoa. Le holisme sociologique et l’esprit du don polynésien“. Archives de sciences sociales des religions, Nr. 176 (31.12.2016): 396. http://dx.doi.org/10.4000/assr.28356.

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Dissertationen zum Thema "Samoans - Religion"

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Hoerschelmann-Schneider, Dorothee von. „Das Paradies wird missioniert : die alte Religion und das Christentum Samoas /“. Aachen : Shaker Verlag, 1997. http://catalogue.bnf.fr/ark:/12148/cb371876920.

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2

Sier, Maureen. „Empowerment and constraint : the cultural legacy of indigenous and colonial religion and its impact on women in Samoa“. Thesis, University of Aberdeen, 2004. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=128247.

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Religion, both indigenous and colonial, is an important aspect of Samoa’s cultural legacy. This thesis examines aspects of the religious lives of Samoan women as shaped by that legacy. Using data gained during fieldwork, along with historical and cultural insights, I have shown how religion in Samoa can both empower and constrain Samoan women. To inform this study I have used feminist methodologies and have suggested that a feminist theory of religion, which acknowledges human agency, is necessary so that the complex reality of women’s religious lives can be examined more sympathetically. Through an interdisciplinary approach, this study seeks to demonstrate that Samoan women have created meaningful religious spaces for themselves, despite the fact that limitations do exist within the various religious and cultural milieu of Samoa. The religious environment in Samoa is heterogeneous despite claims to the contrary. The religions/denominations selected for study demonstrate that heterogeneity, these are; the vestiges of the Samoan indigenous religion; the Congregationalist, Methodist, Catholic and Charismatic Christian Churches; the Church of Jesus Christ of Latter Day Saints and the Bahá’í Faith. Individual chapters discuss specific aspects of the religion/denomination as highlighted by Samoan women.

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Lavatai, Sanele Faasua [Verfasser]. „The Ifoga Ritual in Samoa in Anthropological and Biblical Perspectives / Sanele Faasua Lavatai ; Missionsakademie an der Universität Hamburg“. Hamburg : Missionsakademie an der Universität Hamburg, 2018. http://d-nb.info/1160325529/34.

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4

Stepp, Jr Theodore J. „Serving Samoan Youth in Honolulu: Culture, Religious Education, and Social Adjustment“. 1989. http://hdl.handle.net/10125/21125.

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Alofaituli, Brian. „Language Development Curriculum within the Samoan Congregational Churches in the Diaspora“. 2011. http://hdl.handle.net/10125/21090.

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Bücher zum Thema "Samoans - Religion"

1

Janette, Taule'ale'ausumai Feiloaiga. The word made flesh: Dissertation in pastoral theology. Dunedin: Faculty of Theology, University of Otago, 1990.

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Das Paradies wird missioniert: Die alte Religion und das Christentum Samoas. Aachen: Shaker Verlag, 1997.

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Carrying the faith: Samoan Methodism : 1828-1928. Apia: Piula Theological College, 2005.

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4

Whispers and Vanities: Samoan Indigenous Knowledge and Religion. Huia Publishers, 2015.

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Buchteile zum Thema "Samoans - Religion"

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Bouma, Gary D., Rod Ling und Douglas Pratt. „Samoa“. In Religious Diversity in Southeast Asia and the Pacific, 179–84. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-90-481-3389-5_23.

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2

Schoeffel, Penelope, Ramona Boodoosingh und Galumalemana Steven Percival. „It’s All About Eve: Women’s Attitudes to Gender-Based Violence in Samoa“. In Rape Culture, Gender Violence, and Religion, 9–31. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-72224-5_2.

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3

Hardin, Jessica. „Christianity, Fat Talk, and Samoan Pastors: Rethinking the Fat-Positive-Fat-Stigma Framework“. In Fat Religion, 96–114. Routledge, 2021. http://dx.doi.org/10.4324/9781003137832-7.

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4

McKay, David O. „The Tongan Mission“. In Pacific Apostle, herausgegeben von Reid L. Neilson und Carson V. Teuscher, 187–226. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042850.003.0009.

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After touring the Samoan Mission, McKay and Cannon briefly separated. While Cannon sailed to New Zealand to secure their future travel itinerary and steamship tickets, McKay headed to neighboring Tonga alone. Fearing a measles outbreak, McKay and his fellow passengers were forced to endure two weeks of quarantine on a remote islet near Nukualofa at the behest of the local government. McKay’s long, hot days were enlivened by exploring coral beds, reading Shakespeare, and holding religious services. When the confinement ended, McKay visited the islands of Tongatapu, Vavau, and Haapai to inspect church plantations, schools, and the mission home. His interisland voyages were often conducted on subpar boats, piloted by less-than-sober captains in perilous weather. At the end of his tour, McKay boarded a steamer for New Zealand.

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„VII. The Great Goddess of Samos and Paestum“. In Archetypal Images in Greek Religion: 5. Zeus and Hera: Archetypal Image of Father, Husband, and Wife, 148–81. Princeton: Princeton University Press, 2015. http://dx.doi.org/10.1515/9781400869763-009.

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Fant, Clyde E., und Mitchell G. Reddish. „Cos“. In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0014.

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Cos, home of Hippocrates, the father of modern medicine, is the third largest island of the Dodecanese (Twelve Islands). In antiquity its population was 120,000, eight times that of today. Its fame derived from the renowned Asclepeion of Cos, a healing center and religious shrine devoted to Asclepius, the god of healing. Tourists still come to marvel at this spectacular architectural structure, and international medical conferences are conducted on the island in memory of Hippocrates. Cos (also spelled Kos) lies only 3 miles off the coast of Turkey, near the Bodrum peninsula. Connections are available to the Turkish mainland by ferry, and a fascinating circuit of biblical sites can be made from Athens through the Greek islands to Cos and then up the western coast of Turkey for a departure from Istanbul. Access to Cos by air is available from Athens (three flights daily), or by ferry from Piraeus, Rhodes, or Thessaloniki through Samos. Hydrofoils are available from Rhodes and Samos for faster trips. (Always check ferry and hydrofoil schedules closely; frequent and erratic changes occur, particularly with hydrofoils in the event of high winds.) Cos was settled by the Mycenaeans in 1425 B.C.E., and Homer described it as heavily populated (Iliad 14:225). Pliny referred to it as a major shipping port (Natural History 15:18). Among its exports were wine, purple dye, and elegant, diaphanous fabrics of silk (raw silk; pure silk from the Orient did not reach the west until the 3rd century C.E.). Aristotle wrote that silk fabric was invented on the island of Cos: “A class of women unwind and reel off the cocoons of these creatures [caterpillars] and afterward weave a fabric with the thread thus unwound; a Koan woman by the name of Pamphila, daughter of Plateus, being credited with the first invention of the fabric” (The History of Animals 5.19). Cos reached the pinnacle of its prosperity and power in the 7th and 6th centuries B.C.E., but by the end of the 6th century B.C.E. it had come under the control of Persia.

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Apostola, Electra. „Representations of the demon-god Bes in Rhodes and Samos during the 7th and 6th centuries BC and their influence on popular religious beliefs:“. In Popular Religion and Ritual in Prehistoric and Ancient Greece and the Eastern Mediterranean, 113–24. Archaeopress Publishing Ltd, 2019. http://dx.doi.org/10.2307/j.ctvndv50x.17.

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