Dissertations / Theses: 'Male Religious'

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Chant, Jeffrey MacIntosh, and University of Lethbridge Faculty of Education. "Experiences of male woundedness and the influence of understandings of Christ." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Education, 2005, 2005. http://hdl.handle.net/10133/341.

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The purpose of this study was to bring to consciousness the varied experiences that men have had of feeling wounded and to explore how a relationship to Jesus the Christ has influenced their understanding of those experiences. A modified naturalistic inquiry model was used as the qualitative research method, and the research was developed using grounded theory. This method of inquiry encouraged participants, and the researcher, to voice their experiences and to utilize them in a way that made the research significant. This methodological approach allowed themes to emerge, while honouring the stories and experiences that the participants shared. The theoretical framework for the study emerged from two major fields of research: Christian theology and gender-male studies. This research is located where these two fields intersect and overlap. It builds on the research from gender-male studies, specifically the psychological study of men and masculinity, organized men's movements, mythopoetic movements, profeminist movements, as well as the Christian theological understanding of a Messiah who has been portrayed and understood as the "wounded healer." The research focuses on the point at which men's experiences connect with their own sense of woundedness, their Christian faith, and their process of healing. The researcher engaged a discriminate group of men in exploring and trying to understand their experiences of feeling wounded in relation to the Christian story. Four men were identified who have had formal education in both pastoral psychology and theology. The participants were interviewed, and a constant comparative method was employed. Throughout the process of interviewing these men and being privy to their stories, my own story of feeling wounded often surfaced. This research is significant because allowing these men to articulate their experiences of woundedness facilitates healing, for themselves but also for other men who may access their own stories of feeling wounded through hearing those of the participants. Identifying and articulating woundedness helps to manifest the path of healing and self-understanding, ultimately leading to happier lives.
x, 130 leaves ; 29 cm.

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Lott, Bruce R. "Becoming Mormon Men: Male Rites of Passage and the Rise of Mormonism in Nineteenth-Century America." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTGM,23536.

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Sease, Karen Gail. "MAPPING COGNITIVE CONSTRUCTS IN MALES AND FEMALES USING ZMET METHODOLOGY: COMPARING MALE AND FEMALE EXPERIENCE WITHIN A CAMPUS MINISTRY ORGANIZATION." Miami University / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=miami1133987371.

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Eddleman, Libby Jean. "Protecting Patriarchy: an Historical/Critical Analysis of Promise Keepers, an All-Male Social Movement." Thesis, University of North Texas, 1998. https://digital.library.unt.edu/ark:/67531/metadc278756/.

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The historical survey of social movements in the United States reveals that the movement is a rhetorical ground occupied by groups who have been marginalized by society. Today, however, the distinctions between those who are marginalized and those who are part of the establishment have become difficult to distinguish. This study considers the emergence of Promise Keepers, an all-male social movement, and the rhetorical themes that emerge from the group. This study identifies five rhetorical themes in Promise Keepers. These themes include asserting authority of men in the home and church, the creation of a new male identity, sports and war rhetoric, political rhetoric, and racial reconciliation. The implications of these themes are considered from a critical perspective and areas for future research are provided.

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Esch, David B. "Trans Terrains: Gendered Embodiments and Religious Landscapes in Yogyakarta, Indonesia." FIU Digital Commons, 2015. http://digitalcommons.fiu.edu/etd/1829.

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Transgendered Indonesians live in the fourth most populated nation in the world with more Muslims than any other country. This thesis summarizes an ethnography conducted on one religiously oriented male-to-female transgender community known in the city of Yogyakarta as the waria. This study analyzes the waria’s gender and religious identities from an emic and etic perspective, focusing on how individuals comport themselves inside the world’s first transgender mosque-like institution called a pesantren waria. The waria take their name from the Indonesian words wanita (woman) and pria (man). I will chart how this male-to-female population create spaces of spiritual belonging and physical security within a territory that has experienced geo-religio-political insecurity: natural disasters, fundamentalist movements, and toppling dictatorships. This work illuminates how the waria see themselves as biologically male, not men. Anatomy is not what gives the waria their gender, their feminine expression and sexual attraction does. Although the waria self-identity as women/waria, in a religious context they perform as men, not women.

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Dowling, Peter, and res cand@acu edu au. "How Is Power Used In The Catholic Church? A case study of a group of male religious in the Archdiocese of Melbourne." Australian Catholic University. School of Social Science, 2002. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp15.25072005.

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Aim. While there is much talk of an emerging interest in spirituality in Australia, there is evidence of a declining affiliation with the established Churches. The impact of mainstream Christianity in these circumstances would appear to be waning. The continued attention given to the Church in the wake of these realities and that of the Church's dealing with situations of sexual abuse has often focussed around the way in which the Church has used its power and influence. While undoubtedly there is much evidence of the Church's service and care for its members and those most in need, more questions are being asked about the accountability of those who minister within the boundaries of Catholic Church structures, and the healthiness of those very structures for helping the Church to live out its mission with integrity. Further questioning has often been around the perceived intent of Church authorities, as seen by many, to return the Church to times prior to the Second Vatican Council when clerical authority was unquestioned. There are divergent viewpoints as to whether the call of the Council for wider involvement of lay people in Church decision-making and structures is in the process of being reversed. The researcher, coming from his experience as a member of a Catholic Religious Congregation of Men, is interested in looking broadly at the issue of how power is used in the Catholic Church, with a particular focus on a case study of one Group of Male Religious in the Archdiocese of Melbourne. The aim of the study is to provide further insight into use of power in the Catholic Church, and to offer some recommendations for future use of that power in a healthy and constructive way for the benefit of the Church and, ultimately, all of society. Scope. A Literature Review was carried out to investigate the broader issues of how power may be defined. A multitude of answers emerged, resulting in a rich understanding of power and some specific related factors: gender, hegemony, patriarchy, authority, leadership, empowerment and networks. Following these explorations around how use of power may be understood, examination of issues relating to abuse of power took place. Given this background, attention was then given to issues of power in relation to Church structures. With these learnings, the researcher conducted five focus groups of people who had relevant knowledge of the male Religious Congregation in Melbourne, which was the specific case study for this research. The groups included current members of the Congregation, former members, staff members in schools run by the Congregation, former students and a women's group. The study was restricted to one specific Congregation, the 'Brothers of St Charles' [fictitious name], in Melbourne, in order to provide a particular and manageable focus. While limited in scope, the study provides an analysis of the focus groups and a linking between this analysis and the Literature Review. Conclusions. The study finishes with some reflections by the researcher on the learnings of the study and recommendations arising from the study. Central place is given to the quality of relationships of those engaged in ministry on behalf of the Catholic Church. An interplay of personal and Church/Congregational factors is proposed in order to provide some qualitative assessment of the effectiveness of such relationships. In order for ministers to take up and use their power in an enriching way for themselves and particularly for those to whom they are called in service, recommendations are made around the need for learning about use of power as part of formation for Church personnel, around encouraging ongoing personal growth in those in Church ministry, around the importance of engaging in processes of healing where people have been hurt by past inappropriate use of power, and around the need to continually critique and challenge existing Church structures where there is injustice through lack of inclusivity.

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Sease, K. Gail. "Mapping cognitive constructs in males and females using ZMET methodology comparing male and female experience within a campus ministry organization /." Connect to this document online, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1133987371.

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Thesis (M.A.)--Miami University, Dept. Communication, 2005.
Title from first page of PDF document. Document formatted into pages; contains [1], v, 71 p. : ill. Includes bibliographical references (p. 62-67).

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McClellan, Patrice Akilah. "WEARING THE MANTLE: SPIRITED BLACK MALE SERVANT LEADERS REFLECT ON THEIR LEADERSHIP JOURNEY." Connect to this title online, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1143220325.

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Mallon, Matthew R. "Male Chinese Student Transitions to Life in an American Secondary Catholic Boarding School." Thesis, Loyola Marymount University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3588512.

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The purpose of this qualitative study was to understand the perceived experience of Chinese students during their first year attending a Catholic co-educational boarding and day school in the United States. Data collection included semi-structured interviews of five current students, a faculty and staff questionnaire, and an analysis of the schedule of events for the new boarding student orientation. The data was analyzed using the inductive method for data analysis. The data showed that Chinese students face challenges in four key areas: 1) academic adjustment; 2) social adjustment; 3) emotional support; and 4) developing autonomy. Differences between Chinese culture and American culture provide challenges across the four key areas, leading culture to be best suited as a lens for analyzing the challenges faced by Chinese students transitioning to life at an American boarding school. There should be continuing research to identify the challenges faced by other ethnic and cultural groups in adjusting to life at boarding schools.

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Brown, Angela L. "Religiously Involved Black Male Engagement at Religiously Affiliated Predominately White Institutions." ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/5307.

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Research studies have indicated that Black male collegians have the lowest retention rates in the higher education setting in predominately White institutional (PWI) settings. Several factors, such as spirituality, involvement on campus, and other positive experiences are cited as contributing to a lower retention rate for Black males in the PWI higher education setting; however, research in the PWI religiously affiliated setting has been limited. The purpose of this basic qualitative study was to explore the campus engagement experiences of religiously involved Black males who attended religiously affiliated PWIs. Astin's student involvement theory and Astin, Astin, and Lindholm's findings on spiritual development in the higher education setting are used as a conceptual framework. The research questions explored how religiously involved Black males who were at religiously affiliated PWIs during college described their campus engagement experiences, how their religious belief influenced their campus engagement, and how other factors influenced their campus engagement and contributed to their graduation. Interviews with 8 Black male participants were analyzed for codes and themes using Merriam and Tisdell's coding method. The themes that emerged suggested that although participants perceived initial negative experiences, overall, they had positive campus experiences due to involvement experiences. The participants recalled that their religious engagement fostered more participation in religious involvement, developed their spiritual identity, and that family and community fostered engagement. This study may contribute to positive social change by providing administrators of religiously affiliated PWIs with approaches to increase the engagement and retention of Black male students.

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Amanda, Palacios. "Medikaliseringen av den svenska omskärelsedebatten : en religionssociologisk studie om förskjutningen av ”den religiösa andre.”." Thesis, Uppsala universitet, Religionssociologi, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-413682.

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The question regarding male circumcision in Sweden became a relevant topic within the public debates during the last three years. Due to the Swedish political party, Centerpartiet’s decision to strive for a ban on male circumcision, this debate surfaced after the 28th of September. Participation in the public debate came from different directions and perspectives on male circumcision. In this thesis I focus on different actors and their public opinions in debate articles published between the years of 2018-2019. The aim of this thesis is to examine how critical arguments are constructed from perceptions of a decreasing significance of religion within late modern societies. This results in a motivation to ban the performance of male circumcision without medical indication. By using the qualitative text analysis of systematic text condensation this thesis closer categorizes the arguments into the three themes of “children’s bodily integrity”, “the delimitation of medicalization” and “the religious other”. In addition to this, the thesis also looks into the argument from the analytical framework on argumentation analysis in order to distinguish “normative” and “factual” arguments in the debate. To look closer at the constructions of the critical arguments within the debate this thesis uses the theoretical framework of Sara Ahmed (2011). From a phenomenological inspired perspective this thesis further looks into the argument’s correlation and construction of a collective body. This in particular is the construction of the secular- in relation to the religious body. Constructions of the religious body allows for secular ideas to circulate around national symbols and principles, which results in an exclusion of religious motives and perspectives. The thesis further sheds light on the cultural imbedded “medical gaze”, from the theoretical perspective on medicalization of Karin Johannisson (2013). This thesis aims to examine the reproduction of the medical superiority within debates on questions regarding the human body, like the one on male circumcision. The thesis illustrates the complexity of religious visibility within the Swedish context. Although the critical arguments reject the religious motives of male circumcision, the debate increases the religious visibility in the public debates.

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Barrière, Catherine. "Lieux et objets sacrés Bamana de la région de Segu (Mali)." Clermont-Ferrand 2, 1997. http://www.theses.fr/1997CLF20015.

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Cette recherche porte sur l'évolution des croyances et des pratiques religieuses des Bamana. Elle est fondée sur une étude comparative menée dans 64 villages sélectionnés dans un rayon de 30 km autour de Ségu. Construite sur 3 axes principaux, elle établit un bilan de l'état actuel des lieux sacrés Bamana, étudiant ainsi les transformations du paysage villageois et invitant à une réflexion sur la construction religieuse du territoire. En 2d lieu, des descriptions d'objets puissants traditionnellement employés à des fins guerrières, cynégétiques, magiques ou protectrices ainsi que des enquêtes sur les conditions de leur utilisation permettent de saisir les permanences et les changements de l'organisation sociale et religieuse. Enfin, des entretiens ont été conduits auprès des personnages (forgerons, devins, marabouts, chasseurs) exerçant un rôle religieux ou agissant comme praticiens spécialisés dans la médiation des relations interindividuelles. Ces derniers développent alors une relation de clientèle et délivrent des charmes ou objets magiques dont les effets attendus s'orientent principalement autour de l'agression et de la protection. L'observation de changements importants dans le paysage villageois dorénavant marqué par la quasi-disparition des bosquets sacrés ayant abrité des génies ou protégé des objets puissants et par l'implantation de nombreuses mosquées, n'est pourtant pas le signe d'une acculturation radicale. En effet, bien que le calendrier des activités rituelles se soit évidé de la plupart des temps réservés aux sacrifices, l'écoute attentive du discours des Bamana a permis de saisir le développement important des pratiques de puissances articulées autour de supports très différents. Les supports traditionnels comme les boli ont été enterrés, mais de nouveaux objets sont apparus. Les praticiens, fort variés, puisent dans des registres différents les matériaux de leur arsenal de guerre interindividuelle. Enfin, l'omniprésence de ces pratiques de puissance révèle un climat social très tendu bien que feutré puisque tout se joue dans le champ de l'invisible, basé sur le développement de conduites individualistes constituant le terreau de la sorcellerie et de la magie maléfique
The subject of this research is "the evolution of bamana religious beliefs and practices". A comparative approach was taken, based on date gathered from 64 villages within a 30 km. Radius of segu. There were three primary lines of inquiry: assessment of the current status of bamana sacred places; description of traditional ways in which powerful objects were used for warfare, magic, or protection; and an analysis of current practices in relation to traditional ones in order to assess processes of continuity and change in bamana social organization. Interviews were conducted with a range of magico-religious practitioners, including blacksmiths, fortune-tellers, marabouts, and hunters, who either fulfill religious roles or who act as specialists in the mediation of individual relations. The latter provide their clientele with charms or magical objects for purposes of aggression or protection. While my findings reveal significant changes in village society-evinced for instance by the virtual dissappearance of sacred, genie-sheltering groves, the protection of powerful objects, and the construction of numerous mosques-such changes nevertheless do not suggest a radical acculturation. Ineed, even though sacrificial rituals have dissapeared from the ritual calendar, careful attention to bamana discourses has allowed me to understand that certain traditional practices remain while new practices have developed around very different sources: the boli have been burried, but new objects have appeared. Practitioners take materials from various sources for their purposes. Finally, the daily existence of these powerful rites, played out in an invisible realm, reveals an extremely tense social climate, shatter the myth of african solidarity and betray the development of based on the development of individualistic behaviors which constitute the backbone of witchcraft and of black magic

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Strednak, Singer Scott Donald. "The Word was made flesh: The male body in sports evangelism." Diss., Temple University Libraries, 2016. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/420132.

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Religion
Ph.D.
This dissertation explores the functions of athletic male bodies within sports evangelism. I argue that the production of the male body within sports evangelism – both physical and symbolic - plays an integral part in the mission of Christian athletes by using the body as a medium for conveying religious messages about masculinity to young men. I focus upon sports evangelism as both entertainment spectacle and as a performance of masculinity, the commercialization of evangelism in the contemporary United States, legitimated violence as religious expression, and the paradoxical relationship between bodily improvement and bodily harm within sports. I begin with a review of the sports and religion literature, identifying common themes and shortcomings, with particular regard to how Christian athletes supplement their oral ministrations with physical action. Following this, I offer a very broad survey the role of sports as socializing institutions within Western Christian history, culminating in the 20th century transition from an athletic culture driven primarily by participation to one primarily driven by consumption and spectatorship. The remaining chapters are case studies of how sports ministries and evangelical athletes have championed particular political positions from the 1980s to the present. I conclude by discussing the limits of these performances of masculinity, highlighting how masculinist fantasies of power and Christian identity in sports evangelism support conservative Christian political practices and ideologies, inscribed on the bodies of participants.
Temple University--Theses

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Gatzhammer, Stefan. "Commento alla sentenza del Landgericht Köln del 7 maggio 2012 in tema di circoncisione e commento alla nuova normativa § 1631d del codice civile tedesco (BGB)." Universität Potsdam, 2013. http://opus.kobv.de/ubp/volltexte/2014/7207/.

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Kommentar zu § 1631d BGB (Beschneidung aus religiösen Gründen, elterliches Sorgerecht), Kommentar zum Urteil des Landgerichts Köln vom 7. Mai 2012 (Strafrecht, Religionsfreiheit)
In May 2012 a misleading decision of the Landgericht (Court of Appeal) Cologne declared that male circumcision in children amounts to be a criminal offence, even if performed lege artis and with the consent of the parents. The article pays attention to the new legislation of December 2012 introduced into the BGB as a legal framework of male circumcision with regard to the right of freedom of religion and the parental rights in education especially for Jewish and Muslims in Germany.

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Bowes, Tanya-Ann. "Discourses around abortion in a low-income community in the Western Cape." Thesis, Rhodes University, 2009. http://hdl.handle.net/10962/d1002448.

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Since the introduction of the Choice on Termination of Pregnancy Act in 1996, research concerning abortion has primarily focused on public health issues or on the personal experience of women. The cultural and social context within which women experience a termination of pregnancy and in which services are offered has received less attention. The purpose of this study was to analyse public discourses around abortion in a low-income community in the Western Cape. Focus groups were used to gather data from three women’s and three men’s groups. The findings suggest that the agenda of pro-life discourses in this community is not always to defend the life of the fetus. Rather these discourses serve to protect, preserve and maintain the power of the traditional nuclear family, headed by the husband, over women’s reproduction and sexuality. Religious and moral arguments serve to disguise the gender issues at stake. However, instances also occurred where TOP was supported if the husband participated in the decision-making process. Therefore, his presence normalised abortion. Thus, the prevailing public discourses around abortion in this community either support or negate abortion in order to further the agenda of patriarchy.

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Konare, Dougoukolo Alpha Oumar. "Fonctions de l’investissement religieux : étude sur une population musulmane malienne." Thesis, Paris 5, 2013. http://www.theses.fr/2013PA05H109.

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Le Mali est un pays du Sahel dans lequel les Musulmans constituent plus de 90% de la population. L’islam est une religion qui y est ancrée dans le quotidien et la mémoire sociale. Cette étude part d’observations cliniques sur la pratique de l’islam par de jeunes Maliens, suite à un passé de difficultés psychiques. L’objectif de la recherche est de déterminer les bénéfices thérapeutiques de l’islam pour les Musulmans maliens, et de préciser en quoi ces bénéfices peuvent s’appuyer sur une relation d’objet avec Allah, le Dieu de l’islam. De décembre 2010 à juin 2012, nous avons interrogé des savants islamiques, historiens, et des anthropologues, sur la place de l’islam dans les sociétés ouest-africaines. Dans une approche complémentariste, nous sommes partis de constats pluridisciplinaires, pour mener des entretiens cliniques de recherche. Les huit participants rencontrés sont des Maliens, femmes et hommes, entre vingt-trois et vingt-huit ans, dans la fin du processus de construction identitaire adolescent. Ces personnes ont été sélectionnées, car leur pratique de l’islam s’est récemment renforcée. Il s’agissait d’analyser les nécessités et bénéfices de leur pratique nouvelle, et ainsi constater ce que l’islam et la relation avec Allah ont pu apporter comme fonctions. L’islam et son Dieu semblent permettre une réécriture de soi, dans la correspondance avec un sacré transcendant les vicissitudes quotidiennes, et délivrant de l’oppression social, ou des insatisfactions que les participants sentent qu’ils ne peuvent outrepasser. Cet islam est puisé dans un noyau familial, et historique, dans lequel Dieu trouve une figuration objectale en écho avec des objets de l’ontogénèse, et du transgénérationnel, pour colmater les fragilités individuelles. Les frustrations liées à la pratique religieuse sont pensées comme des évènements sacrés, dans un Jihad, une lutte sainte, vers l’épanouissement. L’islam et ses pratiques offrent un contexte de contenance
Mali is a country of the Sahel where Muslims amount to over 90% of the population. Islam is a religion that is rooted in everyday life and social memory. This study stems from clinical observations regarding the practice of Islam by Malian youths, following prior psychic hardships. The aim of the research is to determine the therapeutics benefits of Islam for the Muslim Malians, and to precise how such benefits grow from an object relationship with Allah, the God of Islam. From December 2010 to June 2012, we have met Islamic scholars, historians, and anthropologists, inquiring about the place of Islam in West African societies. With a complementary approach, we drove our reflection with multidisciplinary acknowledgments, to lead clinical research interviews. The eight participants we met are Malians, women and men, aged twenty-one to twenty-eight, ending the identity construction process of adolescence. These persons were selected because their practice of Islam recently intensified. We purported to analyze the necessity and the benefits of their new practice, and thus note what functions Islam and the relationship with Allah brought forth.Islam and its God seem to allow a rewriting of oneself, in correspondence with a sacredness transcending everyday tribulations, and delivering from social oppression or dissatisfaction the participants felt they could not overcome. This Islam is tapped from family and social cores, in which God is represented as an object, echoing other objects of the ontogenesis, and the transgenerational legacy, so as to amend individual fragilities. Frustrations linked to the religious practice are thought of as sacred events, in a Jihad, a holy war, to self-fulfillment. Islam and its practices offer a context of holding

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Frawley-Mangan, Anne, and res cand@acu edu au. "Drama and Religious Education: a match made in heaven." Australian Catholic University. School of Religious Education, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp109.11092006.

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This thesis investigates the use of drama as a teaching tool in religious education within the context of sacramental preparation. The research is informed by educational theories which suggest that arts education and religious education both rely on aesthetic knowing to construct meaning.The theories which underpin this research claim that this form of knowing honours the students’ freedom to form their own understandings and will be achieved through critical reflection and experiential methods which engage heart, spirit and mind. Drama is one such method and therefore this thesis contends that drama and religious education are indeed ‘a match made in heaven’.

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Rodrigo, Graña Micaela. "Seminario en el valle de Mala." Bachelor's thesis, Universidad Peruana de Ciencias Aplicadas (UPC), 2015. http://hdl.handle.net/10757/577268.

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Ndlovu, Caesar Maxwell Jeffrey. "Religion, tradition and custom in a Zulu male vocal idiom." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002315.

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The study is about a Zulu male vocal tradition called isicathamiya performed by 'migrants' in all night competitions called ingomabusuku. This is a performance style popularized by the award winning group Ladysmith Black Mambazo. Isicathamiya, both in its symbolic structure and in the social and culturalpractice of its proponents has much in common with the ritual practices of Zionists. And Zionists are worshippers who integrate traditional beliefs and Christianity. This study will reveal that isicathamiya performance and Zionists are linked in three major areas:in the sqcial bases and practice of its proponents, in the structural properties of their performances and tn the meanings attached to these practices. Firstly, Zionists, who are also called a Separatist or African Independent church, and isicathamiya performers have minimal education and are employed in low income jobs in the cities. Most groups are formed with 'homeboy networks'. Furthermore, performers, unlike their brothers in the city, cling tenaciously to usiko [custom and tradition]. Although they are Christians, they still worship Umvelinqangi [The One Who Came First], by giving oblations and other forms of offerings. Amadlozi [the ancestors] are still believed to be their mediators with God. Also commonplace in this category is the practice of ukuchatha, [cleansing the stomach with some prepared medicine]; and ukuphalaza [taking out bile by spewing, which is also done as a way of warding off evil spirits]. These are rural practices that have meaning in their present domiciles. The second area of similarity consists in the structure of the nocturnal gatherings that form the core of the ritual and performance practices among isicathamiya singers and Zionists. Thus, a core of the ritual of Zionists is umlindelo [night vigil] which takes place every weekend from about 8 at night until the following day. Likewise, isicathamiya performers have competitions every Saturday evening from 8 at night until about 11 am the following day. Although Zionists night vigils are liturgical and isicathamiya competitions secular, the structures of both isicathamiya choreography and Zionists body movements appear the same. These movements are both rooted in a variety of traditional styles called ingoma. Thirdly, the meanings attached to these symbolic correspondences must be looked for in the selective appropriation of practices and beliefs taken to be traditional. Using present day commentaries in song and movement, ingoma and other rural styles performed in competitions and Zionists night vigils reflect a reconstruction of the past. Isicathamiya performers and Zionists see themselves as custodians of Zulu tradition, keeping Zulu ethnicity alive in the urban environment. This is why in this study we are going to see rural styles like ingoma, isifekezeli [war drills], ukusina [solo dancing] that were performed on the fields, now performed, sort of feigned and 'held in' as they are p~rformed in dance halls with wooden stages.

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Castellini, Janet D. "Male Spirituality and the Men's Movement: A Factorial Study." Xavier University / OhioLINK, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=xavier1382968207.

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Jensen, Karen Adell. "Qualitative Analysis of Women Who Make Motherwork a Career Choice: Religious Minorities." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/3562.

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Interviews were conducted with 44 highly religious women from three demographics: Mennonite, Evangelical Christians and Cajun Catholics. The results provide insight into the reasons that faith appears to play a part in making motherwork a deliberate choice for many women. Comparing and contrasting the interviews within and between demographics as well as allowing for the influences of modern academia and media on attitudes toward motherwork grants voice to these often marginalized religious minorities. The resulting analysis shows that all of these women, to varying degrees, find value in motherwork. Each group seemed to have a perspective of this work which was unique between and yet common within the specific demographic. Across groups was a pronounced unity of thought that motherwork is profoundly important and that one is culpable before God in her execution of this potentially divine work

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Fricke, Jeremy Michael. "White gods: Odin as the White male hope." Thesis, University of Iowa, 2018. https://ir.uiowa.edu/etd/6105.

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Over the past decade, the undercurrent of interest in the alt-right and white nationalism – the belief that white people need a unified culture and possible statehood – has grown into a movement worthy of serious academic and political interest. The progressive platform rallying against the history of colonialism, the privileges of men, and the supremacy of whites through identity politics has created new problems with its proposed solutions. White, working-class men feel dispossessed in a world where diversity can be defined by “fewer white men.” The working-class feels no privilege in their race or gender, but rather, frustration. What is privilege if not the comfort of wealth? Due to these political changes, whites, and working-class men in particular are searching for new forms of identity to be able to access influence through identity politics themselves while their grasp on demographic power wanes. White nationalism and Odinism – a modern iteration of Viking religion – progressively are becoming some of the few not-exclusively-Christian options for white male identity. While most do not openly advocate for racialized violence, they do not publicly denounce it either, encouraging traditionally masculine ideals of sexuality and warrior culture. This thesis seeks to provide a snapshot of how white, working-class men are involving themselves in identity-making in a multicultural world through ethnographic analyses of white nationalism and Odinism.

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Johansson, Linda. "Religion på politikens arena : En kvalitativ argumentationsanalys av motioner om förbud av manlig omskärelse från Centerpartiet och Moderaterna." Thesis, Uppsala universitet, Religionsbeteendevetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-432144.

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The purpose of the thesis is to analyze the arguments presented by the Center party (Centerpartiet) and the Moderate party (Moderaterna) in two motions regarding a ban on male circumcision. The public discussion about non-medical male circumcision surfaced in the autumn of 2019, when the Center party decided to strive a ban on male circumcision during their congress meeting. The study's questions were: What arguments are used to legislate a ban on male circumcision? How can the motions be understood as a form of politicization of religion? Is religion portrayed as an object or subject? Is religion presented as a resource or a problem? Using qualitative argumentation analysis, the content of two motions, one from the Center Party and one from the Moderates, as well as opinions on these motions from district boards, federal boards and party leaders, were examined and analyzed based on the theory politicization of religion. The results showed that religion was mainly presented as an object, meaning religion was referred to but there was no dialogue with religious leaders, figures or communities. Based on the analysis, religion was presented both as a resource and a problem, however it was more frequently presented as a problem than as a resource.

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Lahouiou, Meriem. "Constructions identitaires de jeunes musulmans de Bamako en périodes de crises nationales (1990-2012) : une jeunesse en quête de représentativité dans un paysage religieux pluriel." Master's thesis, Université Laval, 2018. http://hdl.handle.net/20.500.11794/33297.

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Tableau d’honneur de la Faculté des études supérieures et postdoctorales, 2018-2019.
L’étude de l’implication de la jeunesse malienne dans la sphère religieuse en période de crises nationales dévoile l’ampleur de son champ d’intervention dans le projet de société dont se sont dotés les acteurs musulmans au cours des deux dernières décennies. Centrée sur l’action des associations musulmanes, cette approche permet de saisir les interactions entre les représentants religieux et l’État, les leaders religieux et leurs adhérents, et finalement les divergences idéologiques qui traversent la sphère religieuse. Bien qu’imprégnés de tensions et de querelles, les discours des leaders religieux, récupérés par la jeunesse musulmane, sont porteurs d’un projet commun de remoralisation de la société malienne.

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Grubbs, Joshua Briggs. "“WHY DID YOU MAKE ME DO THAT?” ANGER AT GOD IN THE CONTEXT OF MORAL TRANSGRESSION." Case Western Reserve University School of Graduate Studies / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=case1333495047.

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Feuer, Rose. "Jesus made me kosher Jews for Jesus and the defining of a religious identity /." Diss., Connect to the thesis, 2006. http://hdl.handle.net/10066/766.

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Jespers, Philippe. "Essai sur la religion minyanka." Doctoral thesis, Universite Libre de Bruxelles, 1992. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212955.

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Larsson, Henrik. "That's Fabulous!- A Study of Minimal Responses in Male Homosexual Language." Thesis, Kristianstad University College, School of Teacher Education, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-4824.

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El, Hamri Jamel. ""L'idée religieuse" dans l'œuvre de l'intellectuel algérien Malek Bennabi (1905-1973) : une injonction pour la société musulmane de faire l'Histoire." Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAC013.

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Assez peu reconnu à son époque et encore largement méconnu aujourd'hui, l'intellectuel algérien Malek Bennabi (1905-1973) a pourtant fait une entrée remarquée dans la vie intellectuelle en Algérie avec sa notion de "colonisabilité " en 1949. Il se fera connaitre ensuite dans le monde musulman notamment avec ses définitions fonctionnelles de la culture et de la civilisation. Néanmoins, sa conception réformiste de la religion, nommée " idée religieuse " et ayant une fonction sociale, a été très peu analysée. Or, elle est la clé de voûte de la compréhension de la pensée de Bennabi. Pour lui, " l'idée religieuse " doit être une idée vécue comme une " vérité travaillante ", authentique avec l'islam et efficace dans le monde moderne. Il mélange des savoirs issus à la fois de la Tradition musulmane et des sciences humaines et propose de connecter l'islam authentique avec l'esprit technique cartésien. Ainsi, dans un contexte de décolonisation, Bennabi veut réaliser, par le déploiement moral et social de " l'idée religieuse " un projet de société pérenne, prospère et ouvert sur la civilisation humaine. Par le biais de cette notion " d'idée religieuse ", nous proposons, tout d'abord, de situer Bennabi dans l'histoire de l'Algérie mais aussi de l'islam contemporain. Nous voulons ensuite comprendre les fondements et les finalités de sa pensée qui est singulière au sein du réformisme musulman. Ce qui permettra enfin de mesurer l'impact de " l'idée religieuse " dans son projet de société sur trois niveaux de réflexion ; l'homme, la société, l'humanité
Although he is not really recognized by his contemporaries and still largely unknown today, the Algerian intellectual Malek Bennabi (1905-1973) nevertheless made a remarkable entry into the intellectual life in Algeria with his notion of "colonisabilité ". Then, he will be known in the Muslim world with its functional definitions of culture and civilization. Thus, his reformist conception of religion, having a social function, which he called "religious idea", was ignored. It is, however, the keystone of the understanding of Bennabi's thinking. For him, "The religious idea" must be an idea lived as a "working truth", being authentic with Islam and effective in the modern world. He mixes the knowledge of the Muslim Tradition with the human sciences and proposes to connect his vision of an authentic Islam with the Cartesian technical spirit. Moreover, in a context of decolonization, Bennabi wants to realize, by the moral and social deployment of the "religious idea", a project of sustainable society, which he sees as being prosperous and open to human civilization. Through this concept of "religious idea" we propose, first of all, to question the place of Bennabi in the history of Algeria but also of contemporary Islam. Then, we want to question the foundations and the purposes of his thought which is singular in Muslim reformism. Finally, this will allow us to measure the impact of the "religious idea" in its project of society on three levels of reflection: man, society, humanity

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Fleming, Colin S. "Exploring the role of Christian religious participation in the lives of Black high school males." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape8/PQDD_0005/MQ43382.pdf.

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Ouedraogo, Bourahima. "Recherches archéologiques dans le delta intérieur du Niger : archéologie et environnement d'un site religieux à l'époque des empires : Natamatao (Mali)." Paris 1, 2013. http://www.theses.fr/2013PA010516.

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Le site de Natamatao est une butte artificielle sablo- argileuse, située à l'ouest du delta intérieur du Niger (l4°28g’N et 05°0'4’W) près de Thial. Il a fait l'objet de pillages profonds et systématiques au début des années 1990. Ces pillages ont permis d'extraire au site plusieurs centaines d' objets comprenant des sculptures anthropomorphes et zoomorphes en terre cuite, des jarres funéraires, diverses poteries, meules, objets en fer, etc. De 2001 à 2006, des recherches, prospections, fouilles et enquêtes orales, ont été entreprises sur ce site et dans ses environs. Les enquêtes systématiques dans les villages environnant Thial ont permis de collecter les objets pillés que les populations locales gardaient par devers eux et de cartographier la mémoire des anciens pilleurs, après leur collaboration. Le recoupement de leurs informations avec celles obtenues dans les fouilles de 14 sondages attestent que Natamatao est un complexe à la nature double mais dont la vie est commune : une occupation de type villageois au sud et à l’ouest s'est développée à côté d'un monument religieux à l'est et au nord. La nature religieuse se caractérise par la concentration dans la même zone des dépôts de plusieurs squelettes d'équidés enduits d'ocre rouge, des centaines de statuettes et autres objets entiers et neufs en queue leu-leu. La nature et la quantité des œuvres extraites du site suggèrent que la dimension symbolique- religieuse dépasse son environnement immédiat. Elle est probablement le signe d'une structuration des sociétés anciennes de cette partie du delta autour d'un site majeur, à l'époque des empires. Le modèle préconisé ne fait pas appel à une hiérarchisation des sites comme cela est supposé dans les processus d'urbanisation de la région.

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Hand, Jessica Danielle. "God Made the Apples, We Made the Bites." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/english_theses/108.

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These poems trace different manifestations of religion, particularly Christianity in the Bible Belt, and the effect upon families and relationships. Issues of war, death, illness, and sexuality also permeate these lyrical narratives.

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Toft, Alex. "Bisexual Christian identity : a sociological exploration of the life stories of female and male bisexual Christians." Thesis, University of Nottingham, 2011. http://eprints.nottingham.ac.uk/11925/.

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This research project is an investigation into the lives of bisexual men and women who are also Christian. It is a sociological exploration of their identity and the negotiations which they undertake against the backdrop of a religion that sees their sexuality as a choice and fails to fully grasp the complexity of bisexuality, and a society that does not understand their sexuality. Bisexual Christians are an under-researched group, yet researching such a group can speak to sociological understandings of identity, sexuality and religion. This research project has found that identity is a complex negotiation between the private, public but also the situational/the context in which it occurs. Identity is a project of reflexive choice but within these confines and always with regard to the context in which they are being negotiated and done. Such negotiations take place around a ‘core’ identity which helps the respondents to feel grounded throughout. Bisexuality itself is misunderstood both within the secular and religious spheres. The research calls for bisexuality to be understood in terms of ‘dimensions’ of sexuality which carry different weightings for individuals, rather than producing a universal definition. Bisexuality challenges both monosexism and heterosexism that exists within secular and religious society. In terms of their religious lives the research has found that religious individualism and the ‘Turn to Life’ (Heelas and Woodhead 2005, Woodhead 2001) is more heightened within the lives of bisexual Christians because of the points highlighted above. Without any guidance and both a society and a religion which does not understand bisexuality, the respondents are left to creatively understand and give life and meaning to both their religious faith and their sexuality.

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Buhagiar, Mario. "The christianisation of Malta : catacombs, cult centres and churches in Malta to 1530 /." Oxford : Archaeopress, 2007. http://catalogue.bnf.fr/ark:/12148/cb41146227n.

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Goodman, Willie Floyd Jr. "Good-enough mentoring: a model of black pastoral counseling for the black male pastoral counselor working with African American men." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2001. http://digitalcommons.auctr.edu/dissertations/2090.

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This dissertation presented Good-Enough Mentoring as a model of Black pastoral counseling for the Black male pastoral counselor working with African- American men suffering from Narcissistic Personality Disorder (NPD). This dissertation utilized the Self Psychology of Heinz Kohut; the Black Liberation Theology of James Cone; the political cultural discussion of nihilism from Cornel West; and the Afro-centric cultural re-education modeling of Na’im Akbar to treat the intrapsychic condition described by the technical term, NPD. The operating thesis for this dissertation was African-American men could be supported into the achievement of their life goals and dreams via the empathic responsiveness of Good-Enough Mentoring. This type of supportive relationship provided intrapsychically soothing, culturally confrontive, and communally re-educative empathy. The operating assumption of the method was that comprehensive re-education between African-American men was necessary for facilitating African-American male life goal and dream accomplishment. It was assumed that this type of mentoring is better achieved with a Black male pastoral counselor. The problem addressed in this dissertation was African-American male internalization of white supremacy. This is an oppressive European American consciousness that affirms its greatness and superiority in contrast to the inferiority and wretchedness of the African and any other ethnic group. This problem corporately manifests as nihilism, depression that stereotypically predisposes African-American male character and demeanor toward certain convulsive behavior and emotional incohesion.

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Anderson, Matthew 1959. "Before the fact : how Paul's rhetoric made history." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=35977.

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Given the sheer volume of scholarship which has been devoted to examining Paul and his congregations, it is surprising that so little attention has been paid to what the texts portray as the apostle's main concern: not what his congregations were in any 'objective', historical sense, but what they were 'in Christ'.
Building on this observation, my thesis may be stated as follows. Traditional Pauline studies, with their emphases either on the apostle's thought or on his congregations' historical situation, obscure the importance of the 'church in the work', a reality established in the text, structured to engender change, and made real rhetorically for readers.
These, then, are some of the questions posed: What influence should an awareness of Paul's hortatory, theological image of his congregations have on our efforts to reconstruct them historically? May the well-known Pauline 'indicative-imperative' be taken as a rhetorical strategy? And: In what way does the text try to make its portrayal the definitive reality lived out by its readers?
The focus of this thesis is on Paul's congregations as the letters indicated 'they should be', and on the linkage this vision in the letters provides between theology and history, author and reader.

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Chaparro, Onorio. "Flip the script| Identifying sex scripts among young adult males at Christian cultural center." Thesis, Nyack College, Alliance Theological Seminary, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10161700.

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Performance-based identity and sexual scripts play a critical role in shaping the masculine identity of young adult Christian males, undermining their spiritual formation. Young men’s perceptions of, and interactions with, family culture, non-Christian peers, and society at large further intensify the impact of these scripts. The negative results of these influences include a license for premarital sex, the delay of marriage, and a view of manhood inconsistent with the good news of salvation by grace through Christ Jesus. Through interviews with eleven young adult men these scripts were identified and labeled to capture the characteristics of these sexual narratives. Eight scripts were discovered and named such as Stud, Venus, C.R.E.A.M, and Bachelor Pad among others. For instance, the Stud script is a young man who has achieved experiential wisdom and self-confidence from having lost his virginity. Most Studs typically experience a time of high sexual activity before moving into monogamous sexual relationships. The benefit of being initiated into the script removes any regrets from having engaged in premarital sex even though most were only teenagers. Ironically entry into the status of Stud occurred through the initiation of a Venus. Venus describes the assertive young lady, for most a fellow teenager, who was the co-initiator in the loss of virginity. Venus however was not a one-time sexual relationship but also the description of the sexual desires and expectations of their female counterparts.

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Engelhart, Monica. "Extending the tracks : A cross-reductionistic approach to Australian Aboriginal male initiation rites." Doctoral thesis, Stockholm : Almqvist & Wiksell international, 1998. http://catalogue.bnf.fr/ark:/12148/cb37702264t.

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Morrissey, Colleen. "Struck: The Victorian Female Novelist and Male Pain." The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1524145187359308.

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Ludwing, Grace. "A Man-Made Disaster: A Yogic Response to the Environmental Crisis and its Religious, Political, and Economic Origins." Digital Commons at Loyola Marymount University and Loyola Law School, 2020. https://digitalcommons.lmu.edu/etd/947.

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Demenkoff, John Haynes. "Evolution and emergence of the masculinities| Epiphanies and epiphenomena of the male athlete and dancer." Thesis, Pacifica Graduate Institute, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3626049.

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To say that the masculinities are woven into the fabric of a pre-existing culture is not enough. One must go further and explore how culture itself is constituted by, or more precisely, constituted through the masculinities. As William Doty notes in his Myths of Masculinity (1993), culture not only produces but also is produced by stories. Ancient legends and sagas, like myths, are, to a large degree, perpetuated by the modern male dancer and athlete. However, as contemporary iterations of the masculinities, male athletes and dancers have evolved beyond the scope of myths and into new cultural forms. Their emergent story threads through this dissertation.

The masculinities represent a diverse array of possibilities and pluralities. What, then, holds them together as a coherent cultural force? This dissertation is, in large part, devoted to answering that question by way of a perspicuous inquiry conducted into a) the binarisms of gender, such as hetero-normativity and homophobia, b) the existential and archetypal nature of being, c) Cartesian mind-body dualities, and d) paradigms and practices of male athletes and dancers themselves.

In his The Structure of Scientific Revolutions (1962), Thomas Kuhn used "paradigm" to explain historical shifts in the practice of the hard sciences. Subsequently, Michel Foucault, in The Order of Things (1966), appropriated the word in a hermeneutical analysis of the human sciences. It is his unique exegesis of the history of knowledge that is used to track the historical arc of the masculinities.

This dissertation ultimately moves beyond the perspectives of Kuhn and Foucault to the work of feminist Judith Butler. In Bodies That Matter (1993), Butler maintains that one's gender is a cultural construct and that the process of gendering, though performative, is largely unconscious. If gender and sex are mere social constructs, where does that leave the nascent logos of an athlete or dancer's body? A counter-argument is made that in order to be coherent, the masculinities must possess, at minimum, a mindful body in addition to an embodied mind.

Keywords: Masculinities; Dancer; Athlete; Body; Discipline; Gender; Hero; Archetype; Dasein.

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Smith, Rachael D. "Contemporary Paganism in America : the role of heterosexual and homosexual males in a female oriented religion." Virtual Press, 2006. http://liblink.bsu.edu/uhtbin/catkey/1347736.

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This study explores the origins and development of one of America's largest alternative religions, contemporary Paganism, while placing emphasis on the roles of homosexual and heterosexual males within a movement that is dominated by women and focused on a Goddess, rather than a God. This gendered examination demonstrates contemporary Paganism's roots in the counterculture movement of the 1960s, and investigates how rituals have changed for boys within the movement, as well as ritual modification among homosexual males. This study reveals a reverse sexism among contemporary Pagan women toward males within the community and how this group is still working toward understanding and acceptance between the sexes. With an ever growing presence and over 300, 000 contemporary Pagans in the United States to date, this religious group adds to the changing contours of American religion.Ball State UniversityMuncie, IN 47306
Department of History

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Malé, Salia. "Le culte Jo en pays Baninko (Mali) : objets et rites initiatiques." Paris 10, 1995. http://www.theses.fr/1995PA100075.

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Le travail de doctorat intitulé "le culte Jo en pays Baninko (Mali) objets et rites initiatiques», comprend: les prolégomènes, cinq chapitres, la conclusion, des annexes. La partie prolégomènes comporte : 1)les motivations, les sources personnelles, les motivations professionnelles, les documents, la genèse du sujet qui retrace l'histoire d'une statuette qui représentante l'âme de l'adepte du culte Jo, 2) l'expérience du chercheur qui enquête dans sa propre société, 3)la problématique du sujet qui s'inscrit dans les concepts fondamentaux de la pensée traditionnelle et des sociétés d'initiation bamanan. Le chapitre I traite de l'histoire des bamananw qui pratiquent le Jo, des mythes et contes des origines du Jo. Le chapitre II décrit et analyse les classes initiatiques hiérarchisées, les représentations religieuses du Jo et leurs relations. Le chapitre III décrit les autres objets et les lieux sacrés du Jo, les formations musicales caractéristiques des manifestations septennales du Jo, les tenues des "enfants du culte". Dans le chapitre IV, est décrit le cycle des saisons bamanan en rapport avec les étapes de l'activité agricole, qui met en lumière le comput du temps correspondant aux rites annuels du Jo qui sont: le nkoson, l'offre au verbe, le cinamankun dans les champs pendant la siason des pluies, le noonfrison,l'"offre à noonfri", l'entité protectrice et destructrice de vie, le jarason, l’ »offre à ce qui rend la vie agréable ». Le chapitre V a pour objet d’étude les éléments du comput du calendrier septennal du Jo, le mode de transmission concerne l’enseignement du Jo, les épreuves de l’initiation, la vie des néophytes, le mode de diffusion du culte, la consécration des jeunes inities dans le statut d’ »homme de culte ». La conclusion dégage les lignes générales de l’institution du culte Jo
This work of doctorate, called "Jo’s cult in baninko area (Mali) - objects and ritual initiation «include prolegomena, five chapters, the conclusion and appended. The prolegomena deals about: 1) motivations, personal information’s, professional motivations, documents, the genesis of the subject which relate the history of a statuette representing the soul of the jo's cult followers, 2) the experience of the researcher who makes inquiry in its own society, 3) the problematic of this subject which is in line with the fundamental concepts of traditional thought and with bamanan initiation societies. The first chapter is about the history of the bamananw who practice the Jo and about myths and tales of the Jo origin. The second one describes and analyses the hierarchical organization initiatory class, the religious representations of the Jo and theirs relationships. The third chapter describe the others sacral objects and places of the Jo, the musical formations which characterize the septennial manifestations of the Jo, the clothes of the cult's children. In the fourth chapter, is described the cycle of the bamanan seasons in relation with the stage of agricultural activities, which emphasize the time compute fitting with the annuals ritual of the jo, which are: the nkoson "the gift to the word", the cinamankun in the fields during the raining season, the noonfrison, the “gift to Noonfri”, the entity which protect and destroy life, the jarason, the “gift to what makes life delightful”. The fifth chapter is dealing with the compute elements of the Jo septennial calendar, the way the tradition of the Jo is transmitted to the new generation. This transmission is about the teaching of the Jo, initiation ordeals, neophyte live, the meaning of the cult diffusion, the consecration of the young initiated as man of the cult. In the conclusion, we tell about the general lines of the Jo cult

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Chakravarti, L. "Made in Egypt : negotiating gender, class and religion on the globalised shop-floor." Thesis, SOAS, University of London, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.510161.

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This study breaks new ground in the literature of gender and work in the Middle East, by providing an ethnographic account of the public and visible economic activities of women as active protagonists within the formal economy. It examines how gender, class and religion intersect within a factory workplace. Management and labour practices are analysed to show how gendered roles are flexible and multiple, and how discourses of class and piety are articulated in codes of propriety and discipline - as well as in shop-floor strategies of accommodation, resistance and appropriation. The research setting is an export-orientated garment manufacturing enterprise in Port Said, Egypt, bound into a globalised sub-contracting chain. Beset by economic difficulties, management struggles to recruit and retain a mixed-gender workforce to meet rigid contractual deadlines and quality standards. Its control strategies include manipulating issues of class, gender and religion to create a discourse of 'firm as family' which emphasises ihtiram (respectability), legitimating close-quarters contact between female and male workers, and binds workers through constructs of filial ikhlaas (loyalty) to the 'proprietor as patriarch'. As well as staging go-slows and walk-outs, workers turn the 'firm as family' metaphor back on itself to create a framework of entitlement based on a shared sense of taraabut (togetherness). Codes of class and religion are flexed to craft new gendered labour roles, including productive masculinities in a formerly all-female work environment, and distinctive femininities in a previously all-male supervisory cadre. The workers also appropriate the workplace, turning it into an arena for the realisation of their wider hopes and aspirations, including the search for love and material well-being.

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Bruni, Franco. "Musica e musicisti alla cattedrale di Malta nei secoli XVI-XVII /." [La Valette] : Malta university press, 2001. http://catalogue.bnf.fr/ark:/12148/cb40243021b.

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Meese, Katharine J. "Religious commitment, coping effectiveness and psychological adjustment a portrait of adolescent males responding to stress in the inner city /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Farrell, Francis. "'Encountering difference' : a study of adolescent males' masculine identity work and its relationship to secondary age phase religious education." Thesis, Keele University, 2012. http://eprints.keele.ac.uk/3837/.

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Evidence from examination boards and successive governments’ research into gender show that examination success in RE and the numbers opting to take the subject at GCSE and ‘A’ level remain heavily skewed towards female learners. Drawing from poststructuralism and masculinities theory, the aim of my research is to critically investigate key stage four boys’ relationship to religious education and explore the factors which produced association or disassociation with RE. My findings indicate that the boys who had a positive relationship to RE valued the epistemological openness of pluralistic RE as it helped them make sense of social and cultural difference. The boys who associated with RE were able to use it as a discursive resource for their on-going project of the masculine self, linking it to their imagined futures and career trajectories. Interviews with the boys who disassociated from RE showed that where the boys had a negative view of religion they tended to conflate religion with RE. In some cases the pluralistic nature of RE was rejected and for others it was simply seen as irrelevant to their masculine identity work and was a resource they chose not to use. Throughout this study the boys’ wider gendered practices are illuminated through their relationship to RE as the discursive site for the on-going construction of gendered subjectivity. The boys’ narratives also show their relationship to other dominant masculinising processes at work in their lives such as their relationship to sport, physicality, violence, subject choice and authority. The findings presented offer new insights into adolescent identity work through the use of a poststructuralist analytic, to examine the construction of the adolescent masculine subject. The findings also suggest new directions for critical RE at a time of political change and curriculum review.

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Mundell, Grant D. "Exploring Therapeutic Experiences of Gay Male Clients Who Currently Identify, or Who Formerly Identified, as One of Jehovah's Witnesses." Thesis, Union Institute and University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10170627.

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Gay men from conservative Christian denominations like the Jehovah’s Witnesses (JW), where a non-heterosexual identity is considered ungodly, experience difficulties integrating their sexual identity into such a religious identity (Brooke, 2005). This study explored the therapeutic experiences of gay male individuals who aspired to reconcile their spiritual identities as current, or former Jehovah’s Witnesses (JWs) with their concurrent non-heterosexual identities. The purpose of this research was to identify specific interventions and processes in therapy that these individuals highlight as having helped them (or hindered them) syncretize their gay sexual orientation with their spiritual beliefs and practices.

Utilizing elements of the Enhanced Critical Incident Technique (Butterfield, Borgen, Maglio, & Amundson, 2005) eight gay men who are, or were, Jehovah’s Witnesses and who had participated in psychotherapy were interviewed in order to identify aspects of their therapeutic experience that they found helped them in their desire to integrate their religious identities and their sexual orientation. Elements of the psychotherapy experience that participants identified as important included the establishment of a safe therapeutic environment, the therapists’ use of self-disclosure and active engagement in therapy, the therapists’ willingness to learn about Jehovah’s Witnesses’ beliefs, and the importance of the therapists’ cultural competence in professional practice. The findings of the study revealed that client-therapist connection, therapeutic engagement, and the act of empowering gay JW clients were critical in facilitating the integration of competing sexual and religious identities for the participants. The best practices identified by the participants can inform the development of culture-specific training for therapists who treat JW gay men, and suggest areas for further research.

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Boly, Hamadou. "Le soufisme au Mali du XIXème siècle à nos jours : religion, politique et société." Phd thesis, Université de Strasbourg, 2013. http://tel.archives-ouvertes.fr/tel-01058564.

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Abstract:

La plupart des historiens maliens considèrent le Vllème siècle de l'ère chrétienne comme la date de l'avènement de l'islam au Mali, alors que le soufisme n'y fit probablement son apparition qu'à partir du XVème siècle. Cette apparition soufie se caractérise alors par des pratiques individuelles et disséminées ici et là. Il faut donc attendre l'aube du XIXème siècle pour voir une véritable émergence du soufisme et une large expansion de l'islam avec les efforts déployés par Sïdï al Mubtar al-Kabïr, l'instauration de l'Etat musulman du Macina et le gihëid lancé par al-ijag 'Umar. Les deux voies spirituelles, Qadiriyya et Tiganiyya entreront en opposition, mais feront résistance à l'intrusion coloniale dans le pays. Après l'indépendance du Mali, en 1960, les soufis participeront activement à la vie politique et sociale du pays. Enfin les soufis maliens sont à l'origine de maintes œuvres intellectuelles destinées à faire connaître leur voie spirituelle.

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50

Vallières, Pascal. "Rastaya : les voi(es)x du rastafari et du reggae au Mali." Thesis, Université Laval, 2007. http://www.theses.ulaval.ca/2007/24153/24153.pdf.

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Dissertations / Theses on the topic 'Male Religious'

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