Dissertations / Theses: 'Baha'i'

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Mash, S. David. "An examination of Baha'i Christology." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Badee, Hooshmand. "Baha'i teachings on economics and their implications for the Baha'i community and the wider society." Thesis, University of Leeds, 2015. http://etheses.whiterose.ac.uk/11190/.

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The Bahá’í faith has appeared at a time of global social and economic integration and internationalisation of affairs. Therefore, it is timely to carry out a systematic study of the extensive volume of primary writings of the Bahá’í faith on economics and related subjects. This is the focus of this dissertation. This research will further attempt to explore and develop the understanding of Bahá’í writers and scholars on this subject, and systematise them in a fashion that is accessible to academia, and beneficial to the Bahá’ís, the Bahá’í institutions and the wider society. This requires extensive study of primary scriptures and institutional resources of the Bahá’í faith. The discussion will be centered on the Bahá’í belief of unity as a core principle and as a prerequisite for improving the material and spiritual life of the Bahá’í community. Consequently, through a holistic approach this research links spiritual principles to the material life of individuals and families. The proposition is that a multi-dimensional solution based on the material and spiritual aspects of life can influence human action and improve people’s quality of life. The thesis argues that the role of economics is to attain a good life and the role of religion is to educate and inspire people how to live a good life, hence the assertion is that the Bahá’í faith as a religion and economics as a social science are complementary in their aims and objectives. The two entities as social disciplines would work well together in creating a better-balanced life and prosperous communities. The inspired vision of this thesis is therefore not limited to the Bahá’í community but also applies to the wider society. Without discarding the existing economic systems, models and theories, the proposition is that the exploration, appreciation and understanding of moral and spiritual principles of the Bahá’í faith on economics would be harmonising and beneficial to all.

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3

Lee, Anthony Asa. "The establishment of the Baha'i faith in West Africa the first decade, 1952-1962 /." Diss., Restricted to subscribing institutions, 2007. http://proquest.umi.com/pqdweb?did=1456284841&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Mehrgani, Shahla. "Baha'i faith and the construction of social reality : how do Baha'is translate the word of God into practice?" Thesis, University of Sheffield, 2017. http://etheses.whiterose.ac.uk/21674/.

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In this thesis I focus attention on the Baha’i process of community-building within its periodic context. Towards this aim, I answer the question of how Baha’is translate the word of God into practice to construct their social reality. This project takes a constructionist approach and applies Peter Berger’s conceptual framework to interpret Baha’i scriptures. This study also takes an ethnographic methodology that includes semi-structured interviews as well as observations to study the lived experience of the Bahá’ís in Sheffield. I demonstrate that the stability of the Bahá’í community-building efforts was maintained from 1934 up until 1996. Nonetheless, since 1996, radical shifts have happened in the Bahá’í community, regarding the aims and the means of the community building. In this research I have identified the shifting period of the community-building among the Bahá’ís as deconstruction. The study verifies the changes in community-building have been radical enough to change the nature of the community from an international, institutionalized community into various, similar, local communities spread all around the world. Accordingly, an institutional community aiming to establish a New World Order through the institutes of the Bahá’í Administrative Order is turning into an individual-centred community aiming for the betterment of the world through starting from the neighbourhoods. The study adds to Berger’s conceptual framework for the social construction of reality by introducing the notion of “deconstruction”. Through this research, I will also enrich the literature of the sociology of religion regarding studying Baha’is constructing their desired community based on their interpretations of their holy writings.

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Pourshafie, Tahereh, and Tahereh Pourshafie@flinders edu au. "Essential Features of Wisdom Education in Baha'i Schooling." Flinders University. Education, 2007. http://catalogue.flinders.edu.au./local/adt/public/adt-SFU20070727.144412.

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This thesis explores wisdom education, in theory and practice, at a Baháí-inspired school. As background for this research, the thesis investigates the concept of wisdom, taking into account representative voices from philosophy (Socrates), psychology (Sternberg) and Biblical studies (Proverbs), and undertaking a detailed analysis of wisdom as a central idea in Baháí thought and Baháí education. The data for the research into Baháí education was collected at Nancy Campbell Collegiate Institute (NCCI), a Baháí-inspired school committed to wisdom education. NCCI, located in Stratford, Canada, provides a solid foundation for education through the twin pillars of achieving academic excellence and a clear moral framework. NCCI asserts that the centre of the educational experience is their commitment to nurturing and inspiring qualities of the spirit, emphasizing that the spiritual life of their students is an important element of their overall development. The data collected was analysed through the strategies and techniques of interpretive ethnography in educational research. The sources for generating the data were: participant observation, interviews and document/curriculum analysis. After critical analysis of the data, it became apparent that wisdom in this school is understood to be more than knowledge and experience. Wisdom is an educational process involving: · An innate capacity within each individual to become wise. · The stimulus of this innate wisdom capacity through exploring fields of both spiritual and material knowledge. · An acquired understanding of these spiritual and material worlds that increases the potential for good in individual and collective lives. · Making informed and beneficial moral and life decisions based on this acquired understanding, which becomes an integral part of the persons life experience. · Reflection on decisions made and actions taken, which enables the individual to gain a new level of understanding for seeking knowledge and making better decisions. Also, it became apparent that the acquisition of wisdom is more than seeking knowledge from the elders, God and the environment. There was a strong consensus amongst the informants that education is a vital instrument to stimulate the development of the innate wisdom in their students. This was evident by the way the school emphasised the implementation of the 19 Moral Capabilities (Appendix Three) and promoted spiritual awareness, employed the technique of consultation, implemented the concept of mentorship, upheld the principle of Unity in Diversity, and used performing arts through dance and theatre workshops to enhance social, moral and spiritual understandings. The model of wisdom education investigated in the research undertaken in this thesis offers a valuable model for exploring wisdom education in a wide range of contemporary schools in Australia.

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Berger, Julia. "Divine polity : the Baha'i international community and the United Nations." Thesis, University of Kent, 2018. https://kar.kent.ac.uk/66680/.

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This thesis argues that in order to understand more fully the engagement of non-governmental organizations (NGOs) with the United Nations-specifically NGOs that express a religious or faith-based commitment-we must consider both their actions and the rationale behind them, the what as well as the why. To study the underlying rationale, the thesis introduces the concept of the organizational substrate, which offers a new analytical tool to draw out this undertheorized dimension of religious NGOs (Chapter 2). The substrate complements the analytical tools currently deployed by social scientists and goes beyond descriptions of organizational behavior to examine the internal rationale underpinning the behavior. The internal rationale is explored through a focused analysis of the Bahá'í International Community's United Nations Office (BIC). This organization is selected because of its reputation as a valued and effective contributor in UN fora; its seventy-year history of engagement (1945-2015); and its scriptural engagement with questions of politics and world order. The thesis also contributes to the nascent scholarship about UN-accredited religious NGOs outside of the Christian tradition. Having identified the constitutive elements of the BIC's organizational substrate, using a hermeneutic and historical approach, the thesis develops a distinct periodization of the BIC's engagement from 1945-2015. The periodization provides a historical framework (though not a historical analysis) for examining the manner in which the substrate shapes action across different historical circumstances. Each of the four historical periods offers evidence of the salience of the organizational substrate for understanding the operation of the NGO. The first period, 1945-1970 (Chapter 3) enables us to see the manner in which the substrate frames the BIC's rationale for engagement with the UN and its understanding of the UN in the context of the broader processes of civilizational, social and political evolution. In the second period, 1970-1986 (Chapter 4), the thesis demonstrates the pivotal role of Bahá'í authoritative structures in articulating, elucidating, and socializing the substrate of the organization. Between 1986 and 2008 (Chapter 5), the substrate-based analysis reveals a distinct epistemology and methodology-associated with the conception and pursuit of peace. During the final period, 2008-2015 (Chapter 6), the substrate undergirds the shift to an explicitly discursive, organic approach to engagement in UN processes, and a reconceptualization of the terms of engagement with the UN. This thesis goes beyond social scientific approaches to the study of religious actors at the UN, to demonstrate that knowledge and action require understanding of the distinct rationality of each NGO. It is by identifying and observing the operation of the organizational substrate that this pivotal and foundational element of NGO engagement at the UN comes to light.

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Harrison, Colette M. "Baha'i faith members' experiences contributing to long-term substance abuse recovery." Thesis, Capella University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3646135.

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The purpose of this research was to further elucidate two related factors about recovery from addiction to alcohol and/or other drugs. The lived experiences of participants gave texture to this qualitative phenomenological study and focused on gaining an appreciation of the characteristics of long-term sobriety. There has been a gap in the literature regarding what transpires over time for those who remain sober/clean for five years or more. One particular aspect was the role that spirituality played in long-term recovery. While spirituality has been studied, it has not often been addressed from a different perspective than that offered through the prevalent 12-Step model. For this study, members of the Bahá'í Faith from across the United States were recruited through a Bahá'í listserve to obtain the broadest possible demographics within this target group. The significance of spirituality and/or aspects of their faith were an integral part of the participants' lives and provided a framework that encouraged them to be of service to others and help others in community-building initiatives. Key themes were identified as education, self-determination, spirituality, and transformation. The length of sobriety of the participants ranged from five to 40 years and participants were between 25 and 73 years of age. A shift has gradually taken place in substance abuse treatment from a paradigm of relapse prevention into a process of community recovery and "wellbriety." This most recent approach is in keeping with the Bahá'í principles leading to the acquisition and practice of virtues or strengths of character. Character strengths in turn helped the participants effectively navigate the challenges of "living life on life's terms." Living by these principles led participants to develop a new sense of self brought about through self-determination and self-efficacy. Together, self-determination and self-efficacy also formed the research's theoretical framework. Insights shared by the participants can inform and help those with less time in recovery, in addition to those who may still struggle with active addiction, early recovery, and new understanding of "spirituality" in this context. As such, implications from this research address recommended improvements in education, research, and practice, as well as potential policy changes.

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Horton, Chelsea Dawn. "All is one : becoming Indigenous and Baha'i in global North America." Thesis, University of British Columbia, 2013. http://hdl.handle.net/2429/44821.

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This study offers fresh perspective on Indigenous identity, conversion, and community. It does so through the little-studied lens of the Baha’i Faith, a religion of mid-nineteenth-century Iranian origin based on principles of oneness and a global vision of “unity in diversity.” Several thousand Indigenous people “declared” (or converted, as other faiths more commonly put it) as Baha’is in North America during the second half of the twentieth century. This study considers, by way of oral history, how and why Indigenous individuals from a broad range of backgrounds in both Canada and the United States, people who now share a sense of community, became Baha’is in this period. It demonstrates the dynamic interplay between their practices of Indigenous identities and of the Baha’i religion. Indeed, challenging conventional (and colonial) readings of Indigenous conversion and identity, which frame the first as assimilation and the second as static, this study illustrates that for many Indigenous adherents the process of becoming Baha’i was at once a process of becoming Indigenous. For some, becoming a Baha’i served to strengthen an existing sense of self as Indigenous, outside colonial strictures. For others, it was in fact through their Baha’i observance that they came to openly identify as Indigenous for the first time. Baha’i declaration and practice also brought adherents into new Indigenous and intercultural interaction, both in and outside the Baha’i community. Indigenous Baha’is often worked to realize their religious vision of peace and unity in diversity through outreach and service among other Indigenous people, in North America and elsewhere. In the process, they produced a sense of global Indigenous identification and made multiple contributions to such fields as Indigenous health, education, and cultural revitalization. In building Baha’i community, specifically, they also forged striking relationships of mutual respect with non-Indigenous adherents, while also confronting colonial tensions of intercultural communication and normative patterns of non-Indigenous practice and privilege. This study, then, further illuminates the pain and the promise of forging unity in diversity in Indigenous, and global, North America.

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Jamil, Uzma. "Minorities and "Islamic" states : explaining Baha'i and Ahmadi marginalization in Iran and Pakistan." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29509.

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This study is a comparative analysis of the marginalizarion of the Baha'is in Iran and the Ahmadis in Pakistan over the last forty years. It explores the relationship between Islam, the ulama and the state as explanatory variables. In particular, the increasing political influence of fundamentalist ulama and their closer association with state mechanisms, accompanied by the creation of a "purist," "Islamic" state ideology in Iran and Pakistan, leads to greater discrimination against these two heterodox Muslim minorities. The outcome is continuing institutionalized, state-sponsored discrimination that denies substantial legal, political and social rights to the Baha'is and the Ahmadis.

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Ghanea-Hercock, Nazila. "The interaction between the United Nations human rights system and the Baha'is of Iran (1980-1998)." Thesis, Keele University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311734.

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Tober, Tajan. "Ein föderaler Weltrechtsstaat am Ausgang der Zeit? : Staat und religiöse Ordnung in der Baha'i-Theologie /." Frankfurt am Main : Lang, 2009. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=018709614&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Echevarria, Lynn. "Working through the vision : religion and identity in the life histories of Baha'i women in Canada." Thesis, University of Essex, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.298878.

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Yang, Jiling. "In Search of Martha Root: An American Baha'i Feminist and Peace Advocate in the Early Twentieth Century." Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/wsi_theses/11.

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Martha Root (1872-1939) was an exceptional religious and spiritual activist, a leading figure in the international women's peace movement, and a new organism of a new world in the early twentieth century. This thesis represents Martha Root from three aspects: the early life of Martha Root, her four world teaching trips from 1919 to 1939, with a focus on her peace advocacy, and an investigation into her gender awareness and identity construction by reflecting on Tahirih the Pure, Iran's Greatest Woman, Martha Root's only book.

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Yang, Jiling Root Martha L. Root Martha L. Root Martha L. "In search of Martha Root an American Baha'i feminist and peace advocate in the early twentieth century /." unrestricted, 2005. http://etd.gsu.edu/theses/available/etd-08202007-133702/.

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Thesis (M.A.)--Georgia State University, 2005.
Title from title screen. Ian Fletcher, committee chair; Layli Phillips, Christopher White, committee members. Electronic text (127 p.) : digital, PDF file. Description based on contents viewed Oct. 4, 2007. Includes bibliographical references (p. 102-106).

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Missaghian-Moghaddam, Fiona. "Die Verbindlichkeitsbegründung der Baha'i-Ethik : ihr theologischer Hintergrund im Schrifttum Bahā'ullāhs unter besonderer Berücksichtigung des "Kitāb-i-Aqdas /." Frankfurt am Main : P. Lang, 2000. http://catalogue.bnf.fr/ark:/12148/cb40184810s.

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McAuliffe, Cameron. "Multicultural futures : the negotiation of identity amongst second generation Iranians of Muslim and Baha'i background in Sydney, London and Vancouver /." Connect to full text, 2005. http://setis.library.usyd.edu.au/adt/public_html/adt-NU/public/adt-NU20051007.093239.

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Cooper, Kenneth Paul. "The faith community as extended family, the influence of shared spiritual values as experienced by Baha'i families in the Cowichan Valley." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ32659.pdf.

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Tamas, Sophie. "Greater boldness, radical storytelling with Canadian Bahá'í women." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ36877.pdf.

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Sylvester, Robert. "The mission of international education in Africa : principles of human unity and world-view in school mission statements and in the literature of the Baha'i Faith." Thesis, University of Bath, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.341688.

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May, Dann J. (Dann Joseph). "The Bahá'í Principle of Religious Unity and the Challenge of Radical Pluralism." Thesis, University of North Texas, 1993. https://digital.library.unt.edu/ark:/67531/metadc500619/.

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The Bahá'í principle of religious unity is unique among the world's religious traditions in that its primary basis is found within its own sacred texts and not in commentaries of those texts. The Bahá'í principle affirms the existence of a common transcendent source from which the religions of the world originate and receive their inspiration. The Bahá'í writings also emphasize the process of personal transformation brought about through faith as a unifying factor in all religious traditions. The apparent differences between the world's religious traditions are explained by appealing to a perspectivist approach grounded in a process metaphysics. For this reason, I have characterized the Bahá'í view as "process perspectivism". Radical pluralism is the greatest philosophical challenge to the Bahá'í principle of religious unity. The main criticisms made by the radical pluralists are briefly examined.

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Abdo, Linda Christina Gabriel. "Religion and relevance : the Baha'is in Britain 1899-1930." Thesis, SOAS, University of London, 2003. http://eprints.soas.ac.uk/28989/.

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The subject of this thesis is an investigation of the Baha'i Movement in the British Isles during the first three decades of the last century, which is an hitherto un-researched subject. The first discovery is that the Baha'i movement was an inclusive supplementary religious movement, not requiring the renunciation of existing beliefs and connections, and in this it is to be sharply distinguished from the exclusive Baha'i Faith which was to follow. Through the use of archival material, journals, newspapers, books and pamphlets it has been possible to identify practically all of the eighty or so people who identified as Baha'is during the period. They were found to be, in most cases, many-sided colourful characters, who were linked by networks, which are identified and the particular nature of each discussed. The visits to Britain of the charismatic leader 'Abdu'l Baha to Britain are analysed, in particular for what he said and did, but also to establish the interplay of the networks during the visits. The First World War brought the break up of several networks and the death of 'Abdu'l Baha in 1921 brought the end of charismatic leadership. This marked the beginning of an administration which alienated those whom old age and infirmity had not already removed from the Movement. The demise of the Baha'i Movement meant there was almost no continuity between the Movement and the establishment of the Baha'i Faith in Britain around 1936. Theoretically, the exposition is made within a modified form of Sperber and Wilson's Theory of Relevance. Although networks are now a commonplace in sociological theory concerning religion, and the establishment of the administration a fine example of the routinisation of charisma, a supplementary religious movement of this kind which required no 'conversion' needed a new approach. The notion of degrees of relevance supplied this need. Accordingly a modified theory of relevance is developed in the Introduction and serves well to account for how the inchoate Baha'i message was disambiguated and enriched variously by the different networks. As the 'message' became clarified, for some relevance diminished. Not all religious relevance is cognitive and epistemological so the concept of ontological relevance is developed to account for the effect of the presence of a highly spiritual person. Finally 'Abdu'l Baha is found to be a master of relevance and his explanation of relevance is examined together with criticism of Baha'i missionary techniques on the grounds of excessive relevance.

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Scharbrodt, Oliver Paul. "Reconciling religious dissidence in early Baha'ism and the Salafiyya : a comparative study of 'Abdul-Baha 'Abbas (1844-1921) and Muhammad 'Abduh (1849-1905)." Thesis, SOAS, University of London, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.427941.

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Towfigh, Emanuel Vahid. "Die rechtliche Verfassung von Religionsgemeinschaften : eine Untersuchung am Beispiel der Bahai /." Tübingen : Mohr-Siebeck, 2006. http://www.gbv.de/dms/spk/sbb/recht/toc/507839307.pdf.

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Achour, Kallel Myriam. "Les convertis à la foi Baha'ie en Tunisie : vers des identifications transnationales." Aix-Marseille 1, 2008. http://www.theses.fr/2008AIX10119.

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En 1863, est apparue en Iran la foi baha’ie. Baha’Ullah, prophète et manifestation divine de cette nouvelle religion, considère que celle-ci succède à l’islam et qu’elle porte en elle la vérité des religions précédentes. Près de soixante ans plus tard, en 1921, les premières conversions à la foi baha’ie ont commencé à voir le jour en Tunisie. Aujourd’hui, la communauté baha’ie en Tunisie regroupe plusieurs centaines de croyants. Comment comprendre ces conversions dans un pays où 99% des Tunisiens sont considérés comme musulmans ? En décrivant et en analysant les processus qui ont amené les acteurs à repenser leur identité confessionnelle, d’une part, et en exposant les manières par lesquelles ces convertis donnent sens à la société englobante, d’autre part, cette recherche – qui traite d’un sujet encore très peu exploré dans le domaine de l’anthropologie religieuse du Maghreb- dévoilera des modalités d’identification transnationale qui permettent aux acteurs de signifier autrement leurs anciennes affiliations tant religieuses que nationales.

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Towfigh, Emanuel Vahid. "Die rechtliche Verfassung von Religionsgemeinschaften eine Untersuchung am Beispiel der Bahai." Tübingen Mohr Siebeck, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2773018&prov=M&dok_var=1&dok_ext=htm.

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Vries, Jelle de. "The Babi question you mentioned ... : the origins of the Bahá'í community of the Netherlands ; 1844 - 1962 /." Leuven : Peeters, 2002. http://www.loc.gov/catdir/toc/fy0704/2004412920.html.

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Drewek, Paula A. "Cross-cultural testing of James W. Fowler's model of faith development among Baha'is." Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/10176.

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James W. Fowler's contribution to psycho-social development offered a measurement for how individuals grow in faith which was applied to two populations of Baha'is in a cross-cultural study. The purpose of the study was two-fold: to test Fowler's model of faith development (FD) on a Western population of Baha'is in Canada; and, secondly, to apply the same test to an identical population of Baha'is in India. The overall purpose of the study was to cross-validate Fowler's model of faith development in an Eastern culture. In the very few previous cross-cultural studies of faith development, none had focused on two evenly-matched populations of individuals from the same faith tradition in widely varying cultures. The study consisted of 40 faith development interviews: 20 in Canada and 20 in India, with individuals matched according to four controlled variables which were thought to impact faith stage score. The pairing of respondents according to chronological age, sex, education level and Baha'i age was done to isolate the cultural variable and to highlight potential cultural differences. The research used a phenomenological, quasi-experimental approach. The faith development model was tested in the Canadian population using three measures of compatibility: range of stage scores, clustering of faith aspects, and codeability of the interviews corresponding to the faith stage descriptors. Results supported the model overall, but found difficulties in the clustering of Stage Aspects in Stage 4 interviews. Next, the model was tested on Indian Baha'is by comparing both the stage scores of the two populations and the responses of Canadians and Indians to the same interview questions. The results of the study were both quantitative and qualitative and confirmed the validity of the Fowler model overall but found problems in the stage descriptors in some of the Indian interviews. Quantitative findings showed no significant differences between Canadians and Indians in overall stage scores, but did show varying distributions of those scores which confirmed the hypotheses: there would be more Stage 4 Canadians and more Stage 3 and Stage 5 Indians. Both hypotheses affirmed the cultural biases of the Fowler model in defining Stages 3 and 4. Qualitative findings indicated general validity of the Fowler instrument when applied to the Indian sample, but specific problems with the construction of Stage 3 descriptors. The presence of discrepant data indicating reliance on the role of unconscious and intuitive factors in values and decision-making was also a problem. Lastly, questions related to the application of this model in the Baha'i community were addressed to discover factors inhibiting and supporting growth of faith as measured by Fowler's model in this relatively youthful, but little studied, worldwide religious community.

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Amanat, Mehrdad. "Negotiating identities Iranian Jews, Muslims and Baha'is in the memoirs of Rayhan Rayhani (1859-1939) /." Diss., Restricted to subscribing institutions, 2006. http://proquest.umi.com/pqdweb?did=1155555711&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Shadchehr, Fatima Farah Golparvaran. "Bahar A Poet and Political Activist A case study of Mohammad Taqi Bahar." The Ohio State University, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=osu1381159271.

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Åkerdahl, Per-Olof Johan. "Bahá'í Identity and the concept of Martyrdom." Doctoral thesis, Teologiska institutionen, Uppsala universitet, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-5667.

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Djajasudarma, T. Fatimah. "Bahasa Sunda dialek Cikamurang, wilayah Trisi, Kabupaten Indramayu." Bandung : Fakultas Sastra, Universitas Padjadjaran, 1987. http://books.google.com/books?id=fOgtAAAAMAAJ.

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Horton, Chelsea Dawn. ""As ye have faith so shall your powers and blessings be" : the aboriginal-bahá'í encounter in British Columbia /." Burnaby B.C. : Simon Fraser University, 2005. http://ir.lib.sfu.ca/handle/1892/2093.

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Sawin, Carolyn Patterson. "Native conversion, native identity : an oral history of the Bahá'í faith among First Nations people in the southern central Yukon Territory, Canada /." Thesis, Connect to this title online; UW restricted, 2000. http://hdl.handle.net/1773/6411.

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Arnez, Monika. "Politische Gewalt und Macht in indonesischer Literatur von 1945 bis zur Gegenwart." [S.l. : s.n.], 2002. http://deposit.ddb.de/cgi-bin/dokserv?idn=965528235.

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Slowey, Niall Charles. "The modern and glacial thermoclines along the Bahama Banks." Thesis, Massachusetts Institute of Technology, 1990. http://hdl.handle.net/1721.1/57634.

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De, Souza Jakeline. "Yepá bahuari Mahsô cria o mundo e a antropologia." Florianópolis, SC, 2011. http://repositorio.ufsc.br/xmlui/handle/123456789/95195.

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Tese (doutotado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas. Programa de Pós-Graduação em Antropologia Social, Florianópolis, 2011
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Esta é uma etnografia das negociações entre uma antropóloga e nativos para a realização de uma pesquisa. Apresento, portanto, a interdependência entre produção de conhecimento e relações sociais a partir da análise nativa das estratégias antropológicas para a produção de conhecimento enquanto produção de relações sociais, em suas dimensões locais e internacionais. Para conduzir a antropóloga a esta análise, os nativos apresentam suas cosmologias e práticas de pajés e do Candomblé Cruzado com Umbanda; apresentam também relatos do processo migratório Tukanoan do Alto Rio Negro à Manaus, processo esse que se entrelaça às trajetórias dos afro-religiosos, indígenas e nãoindígenas. Essas cosmologias, práticas de Pajés e do Candomblé, somadas a suas trajetórias, orientam as negociações em pesquisa e apresentam os interesses nativos para as relações entre pesquisados e pesquisadora. Esses interesses indicam pressupostos constitutivos de uma socialidade nativa atualizada aos, também novos, contextos sociais e antropológicos implicados em estratégias para a produção de um conhecimento que mude o mundo da antropologia, ou seja, as relações entre sujeito e objeto de conhecimento, enquanto categorias que reificam espaços sociais para nativos e antropólogas/os. As mulheres aparecem como elo de ligação entre identidades exogâmicas, como a criadora primordial, YePá Bahuari-Mahsõ, numa posição central para a criação do mundo. E o mundo a ser criado deve ter homens nascidos em corpos de mulheres e mulheres nascidas em corpos de homens. Das transformações históricas e sociais que definem os rumos da propriedade e autoridade para os conhecimentos tradicionais, conforme prescrito pela Legislação Brasileira, somadas aos também novos contextos reflexivos emergentes no debate antropológico, rui o muro entre sujeito e objeto do conhecimento como relação social assimétrica historicamente enraizada; e do campo etnográfico emerge uma proposta para as relações produtoras de conhecimento em antropologia. Objetivamente falando, os nativos exigem a mudança nas regras do jogo antropológico.

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Liebscher, Daniela. "Auswirkungen religiösen Fastens auf anthropometrische Parameter, Blutfettwerte und Hämodynamik normalgewichtiger gesunder Probanden." Doctoral thesis, Saechsische Landesbibliothek- Staats- und Universitaetsbibliothek Dresden, 2012. http://nbn-resolving.de/urn:nbn:de:bsz:14-qucosa-96299.

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Ärzte sind in einer multikulturellen Gesellschaft gefordert, gesundheitsrelevante kulturelle Besonderheiten wie das religiös motivierte Fasten zu berücksichtigen, welches in unterschiedlicher Ausprägung in vielen Religionen eine zentrale Rolle einnimmt. Im Judentum gibt es vierundzwanzigstündige Fastenzeiten mit strikter Nahrungs- und Flüssigkeitskarenz. Im Christentum gibt es Fasten, welche eine veränderte Zusammensetzung der Nahrung während der Fastentage vorsehen, wie das Fasten der griechisch-orthodoxen Kirche oder das Daniel Fasten, während bei römisch-katholischen oder protestantischen Fastenexerzitien oft Heilfasten mit Nahrungskarenz praktiziert werden. Im muslimischen Mondmonat Ramadan wird tagsüber sowohl auf Nahrung als auch auf Trinken verzichtet. Das Hauptziel dieser Arbeit war, die bisher erforschten Auswirkungen der verschiedenen Fastenarten auf anthropometrische Parameter, Blutfettwerte und Hämodynamik bei normalgewichtigen, gesunden Fastenden zu untersuchen. Die Literaturrecherche wurde vorwiegend in pubmed und für das Heilfasten zusätzlich in zwei Spezialbibliotheken durchgeführt. Bei der Auswertung erfolgte zur Verbesserung der Vergleichbarkeit der Ergebnisse eine Einteilung der Studien in Gruppen nach definierten Qualitätskriterien. Zur Beurteilung der Ergebnisse wurde einzeln auf die untersuchten Themenkomplexe eingegangen. Anthropometrische Parameter: Während beim Jom Kippur nur eine leichte Abnahme des Körpergewichts aufgrund von Verschiebungen im Flüssigkeitshaushalt vorkamen, konnten bei einwöchigem Heilfasten und beim Daniel Fasten keine signifikanten Ergebnisse dokumentiert werden. Beim griechisch-orthodoxen und Ramadan-Fasten zeigte sich eine Abnahmetendenz für Gewicht und Body-mass-Index (BMI), welche sich mit der Länge des Fastens zu verstärken scheint. Für keine der Fastenarten konnte bisher ein Rebound- Effekt nachgewiesen werden. Blutfette: Im Fettstoffwechsel beobachtete Veränderungen während des Jom Kippur sind aufgrund der Kürze des Fastens lediglich als passager zu bewerten. Die zum griechisch-orthodoxen und Daniel Fasten vorliegenden Studien konnten bisher die Reduktion des Gesamt- und LDL-Cholesterols belegen, während beim Heilfasten die kurzfristigen Effekte widersprüchlich erscheinen und wenig Langzeitergebnisse vorhanden sind. Beim Ramadan-Fasten war die Variabilität der Ergebnisse groß, wobei sich jedoch fast durchgehend eine Erhöhung der Werte für HDL und HDL-Cholesterol zeigte. Hämodynamik: Zusammenfassend kann man bei der dürftigen Studienlage für alle Fastenarten entweder keine Veränderung oder eine Tendenz zur Verbesserung der Blutdruckwerte sehen. Der Vergleich des menschlichen Fastens mit Grundlagenstudien zur Kalorienrestriktion oder zum intermittierenden Fasten bei Tieren, welche deutlich gesundheitsfördernde Ergebnisse zeigen, scheint nicht uneingeschränkt zulässig. Aufgrund der Studienlage kann derzeit nicht beantwortet werden, ob diese positiven Effekte auch durch regelmäßiges religiöses Fasten im menschlichen Körper erzielt werden können. Die meisten Studien zum religiösen Fasten sind Beobachtungsstudien, deren verschiedene Umgebungsbedingungen den Vergleich der Ergebnisse, insbesondere beim Ramadan-Fasten, erschweren. Bis auf wenige Ausnahmen kommen die Studien aus Ländern, in denen das jeweilige Fasten traditionell praktiziert wird. Die Arbeit zeigt den Facettenreichtum der vorhandenen religiösen Fastenpraktiken und ihre Relevanz für die heutige medizinische Praxis. Lücken in der Studienlage und qualitative Mängel der bestehenden Daten konnten aufgezeigt werden. Es bleibt zu hoffen, dass die Anzahl der qualitativ hochwertigen Studien zu allen verbreiteten Arten des Fastens weiterhin wächst und dass derzeit noch nicht medizinisch untersuchte Fasten zukünftig ebenso in die Forschung einbezogen werden
In a multicultural society doctors are required to consider health-related cultural features such as religious fasting, which, to varying degrees, play a central role in many religions. In Judaism fasting is a strict twenty-four hour abstention from food and fluids. In Christianity there are fasts that involve a change in the variety of foods eaten, as is the case in the Greek Orthodox Church or in the Daniel Fast, while in Roman-Catholic or Protestant fasting retreats a juice fast is often observed. In the Islamic lunar month of Ramadan food and fluid intake is restricted to the night hours only. The main purpose of this study was to investigate the findings of existing research into the impact of different kinds of religious fasting on anthropometric parameters, blood lipids and haemodynamics of healthy people. The literature research has been carried out mainly through pubmed and for the juice fast two additional, specialised libraries were consulted. For the evaluation and a better comparability of the results the studies were classified into groups, defined by specific qualitative criteria. For the purpose of evaluating the results, they were analysed in groups according to the main criteria of the study. Anthropometric parameters: while during Jom Kippur only a slight reduction of body weight due to shifts in the body\\\'s fluid balance could be observed, in a one-week juice fast and in a Daniel Fast there were no significant changes. In the Greek Orthodox and Ramadan fasts a tendency to reduction of body weight and body mass index (BMI) were observed, which seemed to intensify according to the length of the fast. In none of these fasts a rebound effect was found. Blood lipids: the changes observed in lipid metabolism during Jom Kippur should be regarded as transient due to the shortness of the fast. The studies of Greek Orthodox and Daniel fasting have shown a reduction of total and LDL cholesterol, while those examining juice fasting reveal the short term effects as contradictory, with there being only few long term results available. The results pertaining to Ramadan fasting showed a high variability, though a rise in HDL and HDL cholesterol has been quite consistently reported. Haemodynamics: in summary it can be stated, considering the very sparse number of studies in this area, that in all of the above mentioned forms of religious fasting there was either no change or a slight tendency towards a reduction of blood pressure. The comparison of human fasting to experimental studies in caloric restriction or intermittent fasting in animals, which have clearly shown health enhancing effects, does not seem unconditionally valid. Based on the current state of science no definitive answer can be given on whether regular religious fasting can generate these positive results in humans. Most studies in the field of religious fasting are observational studies with differing environmental conditions, a fact that hampers the comparison of the results, especially for the Ramadan fast. Except for few exemptions the studies all originate in countries where the respective fast is traditionally held. This study revealed the great variety within the existing religious fasting practices and their relevance for today’s medical practice. Gaps in the current state of evidence and research as well as qualitative shortcomings in the existing data where revealed. It is to be hoped that the rise in high-quality studies of all common religious fasts will continue and that fasts, not medically studied to date, will in future also become the subject of research

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38

Priwin, Claudia. "Bone anchored hearing aids (BAHAs) in children /." Stockholm, 2006. http://diss.kib.ki.se/2006/91-7140-757-X/.

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Hafner, Johann Evangelist. "Mehr als bloß Bahala Na : Trends in der philippinischen Theologie." Universität Potsdam, 2003. http://opus.kobv.de/ubp/volltexte/2006/617/.

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Theologie made in the Philippines fällt in der europäischen Wahrnehmung durch alle Raster. Für Befreiungstheologie schlägt man bei lateinamerikanischen Theologen nach, für Religionsdialog bei indischen. Wohin hat sich die philippinische Theologie seit den Zeiten der „Theologie des Kampfes“ entwickelt, als katholische Priester Vordenker der National People’s Army waren? Im Folgenden soll die Wende hin zur „popular religiosity“ nachgezeichnet werden. Nicht behandelt werden die kirchlichen Entwicklungen wie das einflussreiche Ereignis der Philippinischen Nationalsynode 1991 und die Veröffentlichung des Philippinischen Katechismus 1997.

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Tober, Tajan. "Ein neues ius divinum? zur Theologie des Rechts der Bahá'í." Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2005. http://d-nb.info/987085778/04.

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Wilson, Maya. "Biology and conservation of the endangered Bahama Swallow (Tachycineta cyaneoviridis)." Diss., Virginia Tech, 2020. http://hdl.handle.net/10919/96264.

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In order to prevent species extinctions, conservation strategies need to incorporate the identification and mitigation of the root causes of population decline with an assessment of vulnerability to genetic and stochastic factors affecting small populations. Species or populations with small ranges, such as those on islands, are particularly vulnerable to extinction, and deficient knowledge of these species often impedes conservation efforts. The Bahama Swallow (Tachycineta cyaneoviridis) is an endangered secondary cavity-nester that only breeds on three islands in the northern Bahamas: Abaco, Grand Bahama, and Andros. I investigated questions related to population size and distribution, genetic diversity and population structure, breeding biology, and ecological interactions of the swallow, with the goal of informing the conservation and management of the species. Using several population survey methods on Abaco, I found that swallow site occupancy and density is higher in southern Abaco, especially near roads and pine snags. Future research should prioritize identifying the causes of variable and low population densities in parts of the swallow's range. I used microsatellite markers and morphometrics to assess differences between populations on Abaco and Andros. We found a lack of genetic differentiation (G'ST = 0.03) between populations, but differences in morphology suggest that gene flow might be low enough to enable traits under selection to diverge. By locating and monitoring nests, I found that swallows rely on woodpecker-excavated cavities in pine snags and utility poles, and that swallows nesting in pine snags had higher fledging success (92%) than those nesting in utility poles (50-62%). Using a cavity nest-web approach, I assessed how swallows interact with cavity-nesting birds and resources on Abaco. Hairy Woodpeckers (Dryobates villosus) primarily excavated pine snags, while West Indian Woodpeckers (Melanerpes superciliaris) excavated utility poles in non-pine habitat. Only swallows and La Sagra's Flycatchers (Myiarchus sagrae) used nest sites in the pine forest. Swallows in non-pine habitat face competition for cavities with American Kestrels (Falco sparverius), and non-native House Sparrows (Passer domesticus) and European Starlings (Sturnus vulgaris). These results highlight the importance of pine forest and the Hairy Woodpecker for the persistence of the swallow.
Doctor of Philosophy
In order to prevent species extinctions, conservation strategies need to identify and resolve the problems that cause species to decline, as well as address issues characteristic of small populations. Species or populations with small ranges, such as those on islands, are particularly vulnerable to extinction, and lack of knowledge of these species often impedes conservation efforts. The Bahama Swallow is an endangered species that only breeds on three "pine islands" in the northern Bahamas. The swallow is a secondary cavity-nester, which means that it nests in a cavity, usually either a natural tree hole or a hole created by another bird species. In this study, I investigated where swallows are found on the islands, the genetics and body sizes of populations, nesting biology, and connections with other species, with the goal of providing information for the conservation and management of the species. On Abaco, I found that there are more swallows in the southern part of the island, especially near roads and the dead standing pine trees (pine snags) used for nesting. Future research should assess why there are fewer birds in other parts of the swallow's range. I tested whether the genetics and body sizes of populations on Abaco and Andros are different from each other. Populations were genetically similar, but may be separated enough to result in body size differences. I located swallow nests on Abaco, and found that swallows rely on cavities made by woodpeckers in pine snags and utility poles. By visiting some nests repeatedly, I found that swallows nesting in pine snags were more successful than those nesting in utility poles. I also assessed how swallows interact with the other bird species that create and use nesting cavities. Hairy Woodpeckers usually create cavities in pine snags, while West Indian Woodpeckers use utility poles outside of the pine forest. Swallows nesting in the pine forest compete with fewer bird species for cavities than swallows nesting in other habitats. These results show that managing the forest to retain pine snags and Hairy Woodpeckers is important for the conservation of the swallow.

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Korkmaz, Merve. "Persecution Of Baha." Master's thesis, METU, 2013. http://etd.lib.metu.edu.tr/upload/12615660/index.pdf.

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This thesis analyzes the persecution of Baha&rsquo
is in Iran within its historical and contemporary background. The thesis will give examples from the other minority groups in Iran and through this, the grounds behind the persecution of Baha&rsquo
is in Iran will be more elaborated in the light of state-religion, state-minority relations and also it will analyze the &ldquo
persecution&rdquo
phenomena in identity formation of Baha&rsquo
is.

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Sung, Yuk-yee Peggy, and 宋玉儀. "Prospect for Johor, Malaysia: a resort for Singapore, following the development pattern of Shenzhen, PRC." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B32000686.

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Bahrami, Maryam [Verfasser]. "Investigations on the lubrication mechanism of surface-attached hydrogels / Maryam Bahrami." München : Verlag Dr. Hut, 2021. http://d-nb.info/123527926X/34.

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Mohammed, Nooriya A. [Verfasser], Şefik Alp [Akademischer Betreuer] Bahadir, and Şefik Alp [Gutachter] Bahadir. "Modelling and Optimisation Planning of the Dynamic System of Energy Supply - Integrating Demand-Side Management and Forecasting / Nooriya A. Mohammed ; Gutachter: Şefik Alp Bahadir ; Betreuer: Şefik Alp Bahadir." Erlangen : Friedrich-Alexander-Universität Erlangen-Nürnberg (FAU), 2019. http://d-nb.info/1201551544/34.

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Montoya, Jorquera Rocío Macarena. "El legado de una profesia, historia de la fe bahá'í en Chile." Tesis, Universidad de Chile, 2017. http://repositorio.uchile.cl/handle/2250/150826.

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en esta memoria se narra los hechos históricos mas significativos para la fe Baha 'i, como se configura en Chile hasta el momento de la inauguración de su templo en los faldeos cordilleranos de Santiago e indaga en las reconfiguraciones sociales que supone este culto para la identidad nacional chilena

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Daniels, Mark Leo. "A floristic study of a former land bridge in The Bahama Archipelago." Miami University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=miami1470149291.

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Minkov, Anton. "Conversion to Islam as reflected in kisve bahasi petitions : an aspect of Ottoman social life in the Balkans, 1670-1730." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ64622.pdf.

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Mbiribindi, Bahati Dieudonné [Verfasser]. "Human Existence Before God : The ontology of Martin Heidegger and its relevance for Christian Philosophy and Theology / Dieudonné Mbiribindi Bahati." München : GRIN Verlag, 2020. http://d-nb.info/1217712747/34.

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Thimm, Ulrike. "Frauen in Literatur und Gesellschaft ein Vergleich zwischen Vietnam und Indonesien." Berlin Logos-Verl, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2996493&prov=M&dok_var=1&dok_ext=htm.

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Dissertations / Theses on the topic 'Baha'i'

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