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Dissertations / Theses on the topic 'Patriarkal religion'
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1
Broomé, Elin. "Språkliga framställningar som meningsskapande gällande könsroller inom mormonismen : En diskursanalytisk och kvalitativ studie av mormonismens religiösa urkunder samt av förkunnanden från auktoriteter inom kyrkan." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-36474.
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Denna uppsats redogör för hur mening skapas kring könsroller inom mormonismen utifrån dess religiösa urkunder samt förkunnanden från auktoriteter inom kyrkan. Ljuskastas över mansidealet, kvinnoidealet och maktrelationer inom religionen utifrån frågan om kön. Undersökningen är avgränsad till de tre specifika religiösa urkunderna som är specifika för mormonismen (Mormons bok, Den kostbara pärlan samt Läranoch förbunden), vidare undersöks uttalanden/förkunnanden från mormonska auktoriteterinom kyrkan gällande frågan om kön. Undersökningen genomförs kvalitativt och analyserar resultaten utefter diskursanalys och diskursteori. Undersökningen kommer attvisa på att språkbruket inom mormonismen utgår från en essentialistisk syn på kön där kvinnans och mannens olika ordinerade roller i livet baseras på denna syn. Vidare upptäcks stora skillnader på hur man talar om kvinnor respektive män, där språket är särskilt värderande. Utifrån språket synliggörs maktrelationer där mannen både erhåller makten i kyrkan och ses som familjens överhuvud.
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Gottby, Sara. "En jämförelse mellan två kvinnliga och två manliga gudar i hinduismen." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3587.
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<p>Indien har överlag varit ett patriarkalt samhälle där männen har stått över kvinnorna. I gudavärlden inom hinduismen nämns många gudinnor. Råder ett lika patriarkalt förhållande i gudavärlden? Den här frågan har varit grunden för den här studien. Syftet med studien var att jämföra kvinnliga med manliga gudar genom att läsa om hur andra författare framställt dem. Utifrån detta syfte söker jag besvara tre specifika frågor: Vad har de olika gudarna för bakgrunder/myter? Om man ser lika mycket av kvinnliga gudar som manliga gudar i dagens Indien? Vad det finns för skillnader respektive likheter mellan de kvinnliga och de manliga gudarna? En jämförande studie gjordes och en intervju med indienspecialisten David Ståhl.</p>
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Fischer, Sarah, and Miriam Harivandy. "Hedersrelaterat våld - Hur kan hedersrelaterat våld förklaras, och hur används begreppet i svensk media?" Thesis, Malmö högskola, Fakulteten för hälsa och samhälle (HS), 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-25723.
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The purpose of this study has been to explore definitions of violence performed in the name of honor, and the conditions under which the phenomenon occurs and is upheld. Furthermore, the study aimed at exploring how the Swedish expression for violence in the name of honor, “hedersrelaterat våld”, is used within the Swedish media. To achieve these purposes, previous research in this matter was reviewed, as well as an analysis by means of categorizing the content of news articles from two Swedish daily newspapers. Previous research has showed that this type of violence occurs foremost within cultures upholding patriarchal structures and traditions, and women’s (non-)sexuality is looked upon as being of an utmost importance for the family’s honor. The analysis of the news articles was performed from a theoretical perspective of Foucault and discourse analysis, together with previous studies on the role of media and journalism. The analysis showed a variety of contextual applications of the expression. Contexts and manners then formed the basis of the categorization, for example “Inquiries about effort” and “Exposure and victimization”. The findings were then discussed from a social construction perspective. This demonstrated that the experience of truth and reality in journalistic writing, as well as ones culture and traditions, may have a significant part in the occurrence of violence in the name of honor.
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Oliver, Anna, and Özlem Zengin. "Mödrar och patriarkat : – En kvalitativ studie med fokus på mammor i familjer med starkt patriarkala traditioner." Thesis, Stockholm University, Department of Social Work, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-8269.
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<p>The aim of this study was to investigate how mothers in families with strong patriarchal traditions</p><p>see their role as a mother and as a woman. The study is built upon two main questions: What are</p><p>the expectations of your family and your immediate environment on you as a mother and as a</p><p>woman? And what does “honour” mean for you as a mother and as a woman? In our paper we</p><p>had as a starting point a gender perspective that was further on applied in defining our research</p><p>question. We are also giving an account of the phenomenological perspective that we also had as</p><p>a basis of our work. We interviewed six mothers living in families with strong patriarchal</p><p>traditions. There were half-structured interviews according to an interview guide, with half open</p><p>questions. We followed the qualitative method. The results show that “honour” is a basic norm</p><p>for the mothers, that they have difficulties to even imagine living a life without honour. For all of</p><p>our informants, honour means not to have sexual relationships with several men, and to keep a</p><p>woman’s virginity until she gets married. Avoiding bad rumours that may lead to shame is an</p><p>important part of the mothers’ lives. As women, the mothers are forced to take into consideration</p><p>their husbands’ and older family members’ opinions. It is the mothers’ duty to educate their</p><p>children to behave in “the right” way. According to our informants, a mother should be caring</p><p>and in charge of the household work.</p>
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Winterkvist, Frida. "Religiositet – bara för män? : Sex kristna och tidigare kristna om Svenska kyrkan, patriarkala strukturer och om det finns ett förhållande mellan de två." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-29460.
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Syftet med denna uppsats är att igenom det resultat som kommit fram efter sex individuella intervjuer med tre kristna och tre icke-kristna som förlorat sin tro få fram om kristendomen besitter patriarkala strukturer. Syftet är också att ta reda på att om kristendomen i sådana fall gör det, vad det då kan finnas för underliggande anledning(ar) till att kvinnor söker sig till religion och män söker sig ifrån religion som den tidigare forskningen visar. Intervjuerna berör ämnen såsom patriarkat, patriarkala strukturer, intervjuobjektens egna syn på kristendomen och huruvida det finns en koppling mellan kristendomen och patriarkala strukturer. Intervjuobjekten får även svara med sina egna teorier till varför kvinnor söker sig till religion och män gör tvärtom. Den metod som använts för denna uppsats är att de intervjuobjekt som deltagit har haft den erfarenhet som krävts för att kunna delta, dvs att antingen ha en kristen tro eller att ha tappat en kristen tro. Resultatet av denna uppsats är mångfaldig och eftersom denna uppsats är småskalig har det ej kunnat uteslutits att ett annat och/eller ett mer konkret resultat kunnat varit möjligt om den varit bredare eller med fler intervjuobjekt. Slutsatsen blir därför att utifrån de intervjuade, tidigare forskning och nuvarande relevant media finns det tecken på att kristendomen, likt samhället i stort, fortfarande har patriarkala strukturer.
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Pagolu, Augustine. "Patriarchal religion as portrayed in Genesis 12-50 : comparison with Ancient Near Eastern and Later Israelite religions." Thesis, Open University, 1995. http://oro.open.ac.uk/57559/.
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Although Wellhausen had already rejected the historicity of the patriarchs, and with it their religion, and argued that the patriarchal traditions were retrojections of the Monarchical period reflecting the time that the stories arose in Israel, Albrecht Alt made a to definitive beginning to the study of patriarchal religion with his essay, 'Der Gott der Vifter, in which he argued both for a patriarchal religion distinct from Mosaic religion and for the possibility of its originating during or just before the settlement of Israelite clans in Canaan. While many since Wellhausen have continued to reject the historicity of the patriarchs, a number of scholars, in the light of Ugaritic and other archaeological discoveries, have followed Alt in arguing for a distinct patriarchal religion before exodus and before Moses. However, the study of patriarchal religion has chiefly been confined either to the different divine names or to the social and legal practices attested in Genesis. The result of this is that the patriarchal religious and cultic practices frequently attested in Genesis have hardly been focused upon, except by a few scholars who have touched upon them only in passing. The present thesis takes its departure both from the scholarly consensus and from the Hebrew Bible's own testimony that patriarchal religion was distinct from Mosaic religion. In the present thesis, this distinction is chiefly sought in patriarchal worship and cultic practices, such as altars, prayer, pillars, tithes, vows and ritual purity. These aspects are studied in the light of both second millennium ancient Near Eastern and Israelite parallels. This is legitimate since patriarchal religion is portrayed as pre-Mosaic, and since the narrators are Israelites with a Yahwistic ethos. Our findings have been that the patriarchs shared elements in common with both the ANE and Israel only in regard to the concept of their worship and cultic practices. However, the manner of their cultic activity bore no comparison to that of the ANE or Israel, in that the patriarchs themselves built altars and made sacrifices, conducted prayer, raised pillars and offered worship, all without the aid of an established cult or priests. Further, they did these things in an informal and family setting wherever they moved or happened to camp. Neither were the patriarchal religious activities of tithing, vowing or purifying performed at a cult place. While Jacob himself was the sole officiant of the ritual purification of his family at Bethel, Abraham's tithe was voluntary and secular, and Jacob's religious tithes and vows were unpaid probably due to the absence of any cult or the priests who would be expected to appropriate them. Thus, patriarchal religion was distinct from both the ancient Near Eastern and Israelite religions, and compatible only with the lifestyle portrayed in Genesis.
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Hedman, Hanna. "Har kvinnan synliggjorts mer? : en jämförelse av rubrikerna i två bibelöversättningar." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3626.
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<p>Syftet med uppsatsen är att undersöka hur översättarna bakom de två bibelöversättningarna valt att framställa de gammaltestamentliga kvinnorna i rubrikerna. Den övergripande frågeställning som jag kommer att besvara i den här uppsatsen är:</p><ul><li>På vilket sätt skiljer sig rubrikerna mellan de två översättningarna åt i hur kvinnor betonas?</li></ul><p>Min följdfråga är:</p><ul><li>Kan en eventuell förändring härledas från de direktiv som låg till grund för översättningsarbetet?</li></ul><p>Utifrån den övergripande frågeställning kommer jag att undersöka de rubriker som kvinnor nämns i med utgångspunkt i det som en del av feministteologerna strävar efter, nämligen att synliggöra kvinnan. Min hypotes är att kvinnan har synliggjorts mer i och med den nya bibelöversättningen.</p>
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Pagolo, Augustine. "Patriarchal religion as portrayed in Genesis 12-50." Thesis, Oxford Centre for Mission Studies, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421119.
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Ward, Lowery Nicholas J. L. "Patriarchal negotiations : women, writing and religion 1640-1660." Thesis, Queen Mary, University of London, 1994. http://qmro.qmul.ac.uk/xmlui/handle/123456789/1682.
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Women were prominent in the Lollard movement in the fifteenth century, but it is only in the mid-seventeenth century that women begin to produce theological texts which contribute to the controversy over popular religious expression and women's part in religious culture. After 1640 women began to publish on a number of theological issues and in a wide range of genres: prose polemic, prophecy, autobiography and spiritual meditation. Subject to widespread criticism, they quickly had to fashion a rhetoric of justification with which to defend their intervention in print and pacify male critics. This thesis shows that they achieved this in two ways: by producing a literature which complied with the expectations of masculine theological culture and by manipulating these assumptions so as to create space for a female symbolic language of piety. They developed a literary self-consciousness which depends on the idea of subjectivity as a gendered experience and they often resisted their detractors by valorising denigrated forms of female subjectivity and pursuing theological conclusions irrespective of normative ideas of gender. Women did not engage in theological debate in isolation, however. They often intervened as committed members of religious sects and thus deserve to be read as representatives of corporate and communal theologies. In contrast to earlier studies which have sought to recover neglected women writers as early feminists, without reading their work historically, this thesis seeks to uncover the social and the theological rather than the authorial origin of much early modem women's writing and to measure its engagement with early modem debates on women and religious culture. It seeks to challenge the increasingly dominant view of early modem women writers which invests them with too modem an authorial presence, by reconstituting the seventeenth-century debates which gave rise to their work and by bringing modem French feminist perspectives to bear on a period largely untouched by theoretical approaches to literature. To this end it proceeds by way of several close readings of women who wrote as women and as Baptists, Independents, Levellers, Presbyterians and Quakers.
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Ecco, Clóvis. "Identidade de Gênero: Idéias Religiosas sobre o Masculino como Ângulo de Análise." Pontifícia Universidade Católica de Goiás, 2007. http://localhost:8080/tede/handle/tede/984.
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Previous issue date: 2007-02-15<br>This text is about the cultural construction of the male supremacy. It aim to
understand the influence of the religious ideas in the construction of the sort
identity. To reach this objective, we look for to understand the influence of the
religion in the social construction of the masculinities and, also, to understand the
social and religious reasons that propitiate the institution of the masculine
supremacy hierarchic. Speaking about of masculinities estimates that means to
speak of objectivity, responsibility, tradition, power, steps, virility, these expressions
they means to be able in the social interrelation of sort. Such affirmations find
cultural and historical endorsement in the philosophy and the theology. The
domination is understood in this work as characteristic trace of the relations of
hierarchy sort. Our tradition culture has presented the idea that the sacred one for
excellence, God, is a masculine entity, with patriarchies traces. The result of this
cultural construction is the predominant characteristic of the masculine identity of
sort, today, the conception is the man as dominator.<br>Esta dissertação versa sobre a construção cultural da supremacia
masculina. Visa compreender a influência das idéias religiosas na construção da
identidade de gênero. Para atingir este objetivo, procuramos compreender a
influência da religião na construção social da masculinidade e, também,
compreender os motivos sociais e religiosos que propiciam a instituição da
supremacia hierárquica masculina. Falar de masculinidade pressupõe falar de
objetividade, responsabilidade, tradição, potência, providência, virilidade,
expressões estas que significam poder na inter-relação social de gênero. Tais
afirmações encontram respaldo cultural e histórico na filosofia e na teologia. A
dominação é entendida, neste trabalho, como traço característico das relações de
gênero hierarquizado. Nossa tradição cultural tem apresentado a idéia de que o
sagrado por excelência, Deus, é uma entidade masculina, com traços patriarcais.
O resultado dessa construção cultural é que a característica predominante da
identidade de gênero masculina, hoje, é a concepção do homem como dominador.
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Orr, Janette. "The Great Goddess, her vestiges uncovered in three patriarchal religions." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ30972.pdf.
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Rowan, Kelley Flannery. "Monstrum in femine figura : the patriarchal devaluation of the Irish goddess, the Mor-rioghan." FIU Digital Commons, 2005. http://digitalcommons.fiu.edu/etd/1058.
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This work explores the transformation and eventual demotion of the goddess in ancient Ireland through the evolution of patriarchal mythos and as a consequence of economic factors, socio-political and religious manifestations, as well as agricultural developments. The purpose of this paper is to examine the relationship between leading theories of social, cultural and religious change in prehistory and early history and the historical process of the demotion of the Irish goddess figure, the Mor-rioghan. The Mor-rioghan is the subject of exploration as her militarization and subsequent incarnation as a bean si have resulted in her near dissolution. The decline of the goddess's status will be explained as inevitable in the face of the evolving hierarchies of androcentric theologies.
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Woodring, Kim. "The Role of Religion in Ancient Civilizations: Select Readings." Digital Commons @ East Tennessee State University, 2017. https://www.amzn.com/151650061X.
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The Role of Religion in Ancient Civilizations: Select Readings addresses the importance of religion in ancient civilizations and encourages readers to evaluate these civilizations both historically and critically. The selected readings help readers understand civilizations as whole systems with not only social and political characteristics, but also religious ones. Topics include the establishment of patriarchal civilizations, Mesopotamian and Egyptian religion, and the early civilizations of Northwest India. Students also learn about the religions of ancient China and Japan, traditional African religions and belief systems, religion and burial in Roman Britain, and the great temples of Meso-American religions. The final selections are devoted to early Christianity, the Byzantine Empire, and Islam. Original introductions place the readings in context. Taken as a whole, these carefully curated articles demonstrate both the uniqueness of each religion and the traditions and practices that, over time, became interconnected and sometimes even fused to form new religions. The Role of Religion in Ancient Civilizations is well-suited to survey courses in world and ancient religions, as well as classes on religious history and the history of the ancient world.
Kim Woodring earned her M.A. in history at East Tennessee State University and her M.L.I.S. in library and information science at the University of Tennessee. She is now a faculty member at East Tennessee State University where she teaches courses in American and world history and digital history. In addition to teaching, Professor Woodring also serves as the history department's webpage administrator and social media editor. Her professional writing has appeared in The Social Science of War Encyclopedia and Historical Archaeology.<br>https://dc.etsu.edu/etsu_books/1162/thumbnail.jpg
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Kadi, Bouchakour Sadek. "L’image et le rôle de Zahra dans La Nuit sacrée de Tahar Ben Jelloun : The image and the role of Zahra in Tahar Ben Jelloun’s The Sacred Night." Thesis, Högskolan Dalarna, Franska, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:du-25279.
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Ce travail vise initialement le rôle et l’image de Zahra/Ahmed qui représente la femme marocaine bucolique dans le roman La Nuit sacrée de Tahar Ben Jelloun qui lutte pour chercher son identité féminine perdue. Pour cela, nous avons utilisé au début de notre analyse le schéma de Greimas car il nous a aidé à montrer le rôle de Zahra/Ahmed dans le récit. Nous avons également approfondi notre travail en analysant l’environnement familial de Zahra et ses relations, la libération du corps, l’aspect religieux, l’obéissance dans le but de confirmer la tragédie de Zahra qui reflète la femme rurale au Maroc. Enfin, notre travail s’est achevé avec une étude sur le statut de la femme dans la société traditionnelle, à travers le personnage principal du récit, dans les sociétés traditionnelles patriarcales dans lesquelles l’homme instaure son pouvoir sur la femme.<br>This work initially aims at the role and image of Zahra / Ahmed, who represents the bucolic Moroccan woman in the novel The Sacred Night by Tahar Ben Jelloun who struggles to find her lost female identity. For this, we used Greimas’s scheme at the beginning of our analysis because it helped us to show the role and the dramatic situation of Zahra / Ahmed in the story. We also deepened our work by analysing the family environment of Zahra and its relations, the liberation of the body, the religious aspect, obedience in order to confirm the tragedy of rural women in Morocco. Finally, our work ends with a study of the status of women in a traditional society in which man establishes his power over woman.
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Durham, Paula Hope. "Patriarchy and self-hate, Mary Daly's psychological assessment of patriarchal religion appraised and critiqued in the context of Karen Horney's psychoanalytic theory." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq21967.pdf.
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Jacobsson, Josefine. ""Hedersförtryckets" Stridande Konstruktioner : En diskursteoretisk studie om konstruktionen av ”hedersförtryck” som kultur och religion, patriarkalt förtryck eller som del av rasismens stereotypisering." Thesis, Uppsala universitet, Sociologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-374450.
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Hur ”hedersförtryck” ska benämnas har sedan 90-talet utgjort grunden för en konfliktfylld diskussion i Sverige. Sommaren 2015 publicerar Amineh Kakabaveh, riksdagsledamot för Vänsterpartiet, en debattartikel om ”hedersförtryck” och fundamentalismens utbredning i socialt utsatta förorter. Det blir inledningen på en intensiv debatt där en rad olika ståndpunkter rörande ”hedersförtryck” kommer till uttryck och där talet om fenomenet tycks genomgå en förändring. Denna studies syfte är att undersöka hur ”hedersförtryck” konstrueras i denna debatt samt hur dessa olika konstruktioner möjliggör och begränsar både talet om och förståelse av fenomenet. Studiens ingång är diskursteoretisk och teorin präglar inte bara analysen utan också studiens metodiska tillvägagångssätt. Genom att visa hur ”hedersförtryck” konstrueras i debatten kommer studien visa hur de diskursiva mönster som identifierats i tidigare forskning reproduceras. Inom dessa har ”hedersförtryck” antingen förbundits med kultur, patriarkalt förtryck eller med den strukturella diskriminering som riktas mot vissa grupper (Carbin, 2010:160). Studien kommer även visa på en tendens till förändring i konstruktionen av ”hedersförtryck” genom hur det förbinds med ”det muslimska” och ”Islam”. Vidare kommer det i relation till dessa konstruktioner att föras en diskussion kring dessas olika effekter.
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Kayrouz, Charbel. "Fondements d'une formation : contribution à un projet pastoral pour le diocèse de Jubbat Bcharri, au nord du Liban." Université Marc Bloch (Strasbourg) (1971-2008), 2003. http://www.theses.fr/2003STR20017.
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Jubbat Bcharri est une région chrétienne maronite au Nord du Liban. Son histoire est liée à celle de l'Eglise Maronite et au Liban. Cete thèse en théologie pratique est une réflexion sur la pratique pastorale dans le diocèse patriarcal de Jubbat Bcharri. Sa méthodologie est une "recherche-action". La réflexion commence dans sa première partie par une vue d'ensemble sur l'Eglise Maronite, sur le Liban et sur Jubbat Bcharri. La première fait une description de la pratique pastorale à Jubbat Bcharri et elle met en évidence la nécessité d'un renouvellement et d'une actualisation de cette pratique. Puis, une approche analytique à la lumière des données de différentes sciences humaines compose la deuxième partie. L'approche analytique génère une série de questions sur le comment d'une actualisation de la pratique pastorale à Jubbat Bcharri. Une idée d'une formation pastorale dans le cadre d'un projet pastoral global fera son chemin. Prenant la forme d'un "récit de vie", la troisième partie réfléchit sur une méthodologie de théologie pratique en donnant à la formation la possibilité de cibler son public le mieux possible. Un repérage du terrain dans une "recherche-action" sur place plus participative et plus élargie à des équipes d'observations et d'analyses est étudié. Des pistes de réflexions sur les bases d'une telle formation et sur un projet pastoral sont élaborés. L'idée d'un centre de formation pastorale dans ce diocèse est également étudiée<br>Jubbat Bcharri is a Christian Maronite country in the North of Lebanon. Its history is tight to history of Maronite Church and to Lebanon. This thesis in practical theology is a reflection about the pastorale practice in the patriarchal diocese of Jubbat Bcharri. Its methodology is a "recherche-action" ("search-action"). The thought begins in the first part, with a whole sight about the Maronite Church, about Lebanon and about Jubbat Bcharri. The first part gives a description of the pastorale practice in Jubbat Bcharri and makes evident the necessity of a renovation and a actualness of this practice. Then, an analytical approach with all the ideas of the different human sciences composes the second part. The analytical approach carries away series of questions about how to actualize the pastorale practice in Jubbat Bcharri. An idea of pastoral formation in the frame of a whole pastoral project will do its way. .
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Dokter, Anija (Rachel). "Listening to birth : metallurgy, maternity, and vocality in the reproduction of the patriarchal state." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278616.
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Listening to Birth asserts that structures of power reproduce themselves by instituting particular modes of listening and sound production. Situating my research within feminist sound studies, I argue that meanings conjured around the audible, material bodies of women were carefully crafted by elites in antiquity, in order to construct gendered ideologies of kingship, civilisation, and nature. I examine these power dynamics as expressed in mythic and magical texts and iconographies, dating from the Bronze Age to later Roman antiquity. Throughout the thesis, I examine the development of symbolic systems and narrative tropes that linked mining and metallurgy with reproduction and vocality. My analysis emphasises how the invention of nature was accomplished, in part, through a metallurgical reclassification of the voices and sexualities of women as indiscrete phenomena: womb, mouth, and voice were elided with mining and smelting to form a unified semantic realm. I argue that this invention of ‘vulvar vocality’ reclassified female sounds as illicit, providing a plaform for the removal of women from the public sphere. I attempt to connect the gendered discourse found in myths and magical rituals to the political and economic domain of state-craft, to demonstrate the importance of hegemonic mythopoeic control of audible female reproduction for establishing ideologies of colonisation and extraction. I link analyses of texts and iconographies from the Bronze Age Mesopotamians, Hittites, Canaanites, Minoans, and Egyptians to later materials from the Iron Age Greeks, Israelites, and Romans—my goal is to demonstrate both the ubiquity and the continual reproduction of metallurgical ideology across the ancient world. I also present my preliminary research into the lasting impact that antique notions of vulvar vocality had on later state-craft. I begin to trace the preservation and elaboration of antique metallurgical literature by Byzantine and Islamic scholars, who in turn exerted strong influence on the Ottomans and late medieval and early modern Europeans. I outline future work to investigate the exponential rise of entrepreneurial metallurgy in late medieval and early modern Europe, arguing that this metallurgical discourse provided symbolic re-enforcement for the rapidly-accelerating mining and metal trade that formed the core of European colonial expansion. I suggest that vulvar vocality was central to early modern metallurgical, demonological, and colonial discourse, and that specific female vocalities and silences were purposefully crafted into the colonial project in order to forcibly redefine women, along with the lands and children stolen from them, as mere natural resources.
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LUCIANI, PATRIZIA. "ALBINO LUCIANI PATRIARCA DI VENEZIA (1970-1978)." Doctoral thesis, Università Cattolica del Sacro Cuore, 2016. http://hdl.handle.net/10280/11130.
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L’obiettivo della tesi è di indagare gli anni trascorsi a Venezia da Albino Luciani, anni non esaurientemente approfonditi dalla storiografia e sui quali la memoria storica è ancora divisa. L’evidenza principale che ne scaturisce è la difficoltà non solo di Luciani, ma di tutte le personalità che avevano ruoli di guida e di responsabilità all’interno della Chiesa, nel misurarsi con l’attuazione del Concilio Vaticano II.
L’ipotesi interpretativa proposta è che il filo conduttore di tutta l’opera pastorale del presule bellunese sia stato uno sforzo di fedeltà alla tradizione romana e all’autorità papale seppur attraverso l’ammodernamento dei metodi pastorali utilizzati. Il patriarca di Venezia è risultato particolarmente rappresentativo di tutto un episcopato nazionale montiniano che ha attuato in Italia le ricezione conciliare secondo l’ermeneutica di Paolo VI.
L’indagine, avendo cura di confrontare sempre il piano dell’omiletica e il piano delle reali scelte pastorali attuate, analizza a tutto campo l’operato di Luciani, dalle attività diocesane al suo apporto alla vita ecclesiale a livello regionale, nazionale e internazionale; ha inoltre il pregio di aver utilizzato come fonte importante materiale inedito reperito nei nove archivi storici utilizzati e in vari archivi personali. Infine, è corredato di un’ampia e interessante appendice che racchiude le testimonianze orali di venti testimoni scelti.<br>The aim of the thesis is to investigate the years passed in Venice by Albino Luciani, years not exhaustively studied by historiography and on which historical memory is still divided. The main evidence is the difficulty not only of Luciani, but also of all personalities who had leadership roles and responsibilities within the Church, in measuring itself with the realization of the Second Vatican Council.
The interpretative hypothesis is that the main theme of all the pastoral work of the patriarch of Venice was an effort of fidelity to the Roman tradition and papal authority even through the modernization of the pastoral methods. The patriarch of Venice was particularly representative of a whole national Montinian episcopate which carried out in Italy the Council reception according to the hermeneutic proposed by Paul VI.
The survey, comparing the plan of homiletics and the plan of the real pastoral options implemented, examines entirely Luciani’s work, from the diocesan activities to his contribution to regional, national and international Catholic Church. The thesis uses as sources important unpublished material retrieved in nine historical archives and in various personal archives. Finally, the thesis is accompanied with a wide and interesting appendix that contains the interviews with twenty chosen witnesses.
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Carey, Amelia Brooke. "Religious affiliation and religiosity : variations on the perceptions of domestic violence." Honors in the Major Thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1373.
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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.<br>Bachelors<br>Sciences<br>Sociology
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El-Awit, Adwan Jehane. "L'action politique et diplomatique du siège maronite de Bkerké sous la patriarcat de Nasrallah Boutros Sfeir." Paris, Institut d'études politiques, 2006. http://www.theses.fr/2006IEPP0017.
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L'action politique et diplomatique du patriarche maronite s'inscrit dans une tradition séculaire. Cette action est menée au service d'une cause " nationale " à travers l'utilisation de ressources transnationales. Le patriarche s'appuie d'une part sur la reconnaissance de son statut au niveau national pour légitimer son action au niveau international et investit d'autre part ses relations diplomatiques au service de la cause qu'il défend. La spécificité de sa diplomatie réside dans le fait que cette dernière, tout en relevant de l'action non-étatique des acteurs transnationaux, n'en a pas moins pour objectif primordial non pas l'affaiblissement de l'Etat libanais mais son renforcement notamment à travers le recouvrement de sa souveraineté, de son indépendance et de sa liberté de décision. L'étude de cette action soulève le problème complexe et délicat de l'évaluation de son efficacité. Toutes ces questions sont posées et traitées dans le cadre plus englobant du rapport entre religion et politique<br>The current political and diplomatic action of the Maronite patriarch falls within the framework of a century's old tradition. This action is undertaken to serve a national cause throughout transnational resources. The Maronite patriarch relies on the one hand upon the recognition of his status on the national level to legitimate his action on the international level and invests on the other hand his diplomatic relations to the benefit of the cause he defends. Albeit this diplomacy falls under the non-state action of transnational actors, its specificity lies in the reinforcement not in the weakening of the State of Lebanon, namely through reestablishing its sovereignty, independence and freedom of decision. The study of this action rises the complicated and critical issue of the evaluation of its efficiency. All theses issues are tackled within the wider framework of the relationship between religion and politics
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Persson, Hanna. "En gång Allmoder : kvinnosyn från förbiblisk tid till våra dagar : patriarkatets intåg och Gudinnornas fall." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2001. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3714.
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<p><em>Anledningen till varför utvecklingen tog riktningen från kvinnan till mannen?</em></p><p>Gudinnan har hittills spelat en mycket passiv roll i historieskrivningen. En förändring står dock för dörren. Enligt mina källor kan det bevisas att Gudinnan tillbads från 7000 f Kr till 300 e Kr. Områden, framför andra, där hon tillbads var exempelvis nutida Irak, Saudiarabien, Israel, men också Irland. Tiden vi rör oss i är emellertid så avlägsen att det är oerhört svårt att tala om hur det var. Men för att följa strömmen och referera i likhet med den allmänna uppfattningen så uppnådde kvinnan sin status i och med sin förmåga att ge liv. Det gjorde henne gudomlig. När människan så småningom blev varse hur fortplantningen fungerade falnade kvinnans metafysiska kraft. Ungefär där inträder patriarkatet och kvinnans roll förskjuts mer och mer in i det fördolda. Gudinnorna ersätts på olika sätt med Gudar och snart är det bortglömt att kvinnliga gudomliga väsen ens existerat. Mannens avundssjuka gentemot kvinnan, gentemot hennes livgivande kraft utgjorde en grogrund för patriarkatet.</p><p><em>Kyrkans roll?</em></p><p>När de bibliska religionerna gör sitt intåg har följaktligen patriarkatet redan gjort sitt intåg. De kvinnliga Gudinnorna hade ersatts med Gudar. Vad som är unikt med de bibliska religionerna och vad som gör dem nyskapande i denna mångfasetterade gudavärld är att de är monoteistiska. Deras ende Gud kommer dock att bli manlig, en himmelsk fader och kvinnans underordnade ställning försvagas ytterligare på grund av judendomen och kristendomen. Även om grundbudskapet inte var detta kan det inte förnekas att bl.a. kyrkofäderna spelat en mycket aktiv roll i förtrycket av kvinnan.</p><p><em>Hur ser kvinnorna idag på att Jesus är man likaså kristendomens Gud?</em></p><p>Bland de kvinnliga präster och pastorer som kommit till tals i Erikssons bok, som jag för övrigt baserar mitt sista kapitel på, tycks dock grundsynen på den maskulina treenighet som kristendomen bygger på vara förstående. Som kvinnor saknar de givetvis förebilder i de bibliska texterna, men de har lärt sig att ta till vara på dem som finns. De har försökt att se till grundbudskapet i Jesu lära, allas lika värde, att ingen är förmer någon annan. De försöker att plocka fram det goda. Mycket har genom tiderna missförståtts. Man upplever att Jesus var en mycket annorlunda man, en man som står på deras sida.</p><br>Uppsatsförfattaren har senare bytt efternamn till "Dahlin".
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Ali, Shadan. "Den svenska skolan möter hederskultur : En undersökning av den svenska skolans bemötande av hedersproblematiken." Thesis, Jönköping University, Högskolan för lärande och kommunikation, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-50661.
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The essay is a qualitative study based on interviews with school curators and a student coach who in various ways in their work come into contact with girls who live in an honor culture. The purpose of this study is to investigate how the Swedish school treats girls who in one way or another live in an honor culture and how the schools work with honor issues. The research question that has formed the basis of the study was the following: How does the Swedish school respond to honor culture? The results are analyzed based on the previously presented research, Al-Baldawi's theory of the individual-centered and group-centered way of thinking, and Hylland-Eriksen's theory of the creation of a “we” and “they”. The results show that honor culture occurs within the Swedish school and is given more attention, partly because professionals have more knowledge and experience on the subject but also because the interest has increased from different quarters to investigate the phenomenon. However, all respondents agree that more and different kinds of efforts are still needed to give the girls support and help, but above all to work for prevention.
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Hellstrand, Anna. "Feminist Perspectives on the Egyptian Revolution." Thesis, Uppsala universitet, Teologiska institutionen, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-181463.
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The Egyptian Revolution 2011 created a space and opportunity to forward important demands concerning different social and political issues, amongst these matters related to women's status and situations in the society. Feminist and women's rights proponents in Egypt conceptualize the aims of a feminist or women's rights agenda as (women's) human rights and citizen's rights, independence, freedom and choice, though such universal concepts are understood in accordance with particular cultural or individual contexts. Feminist struggles must be seen in the cultural and social environment in which they take place in order to be properly understood. Feminist struggles in Egypt takes place in an overarching religious context. Religion constitutes a source of legitimacy in the Egyptian society and feminist activists appropriate religious language to pose their political demands and to make them comprehensible at a local level. Feminist demands are generally brought forward strategically, in order to achieve acceptance and enhance cultural legitimacy. A patriarchal culture is perceived as the main obstacle to advance women's status and situations. For that reason, addressing and changing that patriarchal culture is seen as the main objective for feminist struggles. Individual agency is highlighted in this respect. The interest and responsibility of securing and forwarding women's rights is mainly perceived to lay in the hands of feminist activists and women's rights groups themselves. The Egyptian Revolution was an outcome of individual and collective agency. In the revolution, women may have enacted more of a public agency than an individual agency to realize their interests. During the revolution women transcended gender roles and exposed some images of women as stereotypes. The Egyptian Revolution broke a barrier of fear in the society and invoked in men and women a sense of dignity and rights. The post-revolutionary public and political discourse constituted a backlash for women's rights, but it may also have produced a renewed interest for feminist struggles and women's rights. After the revolution, the participation in the society may have increased and men and women might not be as easily intimidated as before.
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Tuvér, Alexandra. "Hedersmordet på Fadime : hur det påverkade debatten om hedersrelaterat våld i Sverige." Thesis, University of Gävle, Ämnesavdelningen för kultur- och religionsvetenskap, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-4681.
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<p>Efter mordet på Fadime Sahindal startade en debatt om hur man skulle förklara orsaken bakom mordet. Syftet med min uppsats är att visa hur debatten blev och vad som har hänt efter den. Mina frågeställningar syftar till att svara på vad debatten om Fadimes död kom att handla om, och varför pressen blev intresserad av just denna händelse och vad hennes död har gjort för framtiden. Denna kvalitativa litteraturstudie har sina utgångspunkter i Holme & Solvangs beskrivning av hur man genomför en studie som denna. Resultatet av denna undersökning visar att debatten kom att handla om kulturella skillnader och patriarkala strukturer, och att Sverige har förändrats gentemot hedersrelaterat våld. Efter resultatredovisningen följer en diskussion som bland annat tar upp mina ståndpunkter gällande resultatet samt de slutsatser jag kunnat dra av min studie.</p>
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Moore, Dianna. "An experiential group design to explore the impact of patriarchal culture and religion on women's faith development and God images and to facilitate composition of women's unique images of themselves and ultimate meaning." Theological Research Exchange Network (TREN), 1988. http://www.tren.com/search.cfm?p100-0091.
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Hedman, Hanna. "Hindu goddesses as role models for women? : a qualitative study of some middle class women’s views on being a woman in the Hindu society." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3627.
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<p>Denna uppsats baseras på en fältstudie genomförd i Faridabad, Indien våren 2007. Syftet är att undersöka vilken roll hinduiska gudinnor spelar för kvinnor. För att uppfylla det syftet studeras också de intervjuade kvinnornas underliggande uppfattningar om jämställdhet.</p><p>För att kunna uppfylla syftet med uppsatsen har en kvalitativ metod använts och 19 intervjuer har genomförts. Informanterna har fått svara på frågor som handlar om att vara kvinna i det hinduiska samhället och deras åsikter om hur kvinnors situation bör ändras. När resultaten från intervjuerna analyserats har jag inspirerats av tidigare forskning om genus och Hinduism.</p><p>I den hinduiska mytologin finns både gudar och gudinnor. Att dyrka gudinnor kan ses som en källa till makt och inspiration för kvinnor. Därför har jag studerat om informanterna ser på gudinnorna som förebilder. Resultaten visar att det är svårt att avgöra om så är fallet. Ungefär hälften av informanterna sade att det ser gudinnorna som förebilder. I motsats till tidigare forskning nämnde inte informanterna de gudinnor som representerar de egenskaper som den ideala hustrun ska besitta, istället nämndes stridsgudinnan Durga. Tidigare forskning visar dock att även de självständiga gudinnorna som beskrevs av informanterna som förebilder är en del av den patriarkala strukturen. Under intervjuerna framgick att rollen att vara en bra hustru och mor värdesätts högt av informanterna. Detta kan, enligt mig, kopplas till det mest framträdande resultatet som framkom i synen på vad jämställdhetsuppfattningen baseras på. Det gäller uppfattningen om att män och kvinnor föds med olika egenskaper. I motsats till genusteori förstås inte skillnader mellan män och kvinnor som främst socialt konstruerade.</p><br><p>This report is based on a field study that was carried out in Faridabad, India in the spring of 2007. The aim is to study what role the Hindu goddesses play for Hindu women. To fulfil this purpose I am also studying the interviewed women’s underlying understanding regarding gender equality.</p><p>To fulfil the aim a qualitative method was chosen and 19 interviews were completed. The informants answered questions about being a woman in the Hindu society and their opinions on how to change women’s situation. While analysing the results I was inspired by previous research on gender and Hinduism.</p><p>In the Hindu mythology there are both gods and goddesses. Worshipping goddesses can be seen as a source of power and inspiration for women. Therefore I wanted to study if the informants look at the goddesses as role models. The results show that it is difficult to determine whether or not that is the case. Approximately half of the informants said that they looked at the goddesses as role models. In contrast to previous research the informants did not mention the goddesses that are represented with qualities that the ideal wife should posses, instead Durga, the fight goddess, was mentioned. However, previous research also shows that the independent goddesses that were described as role models by the informants are a part of a patriarchal structure. During the interviews the role of being a good wife and a mother is described as the most important thing for the informants. This can, according to me, be related to the most significant result on what the understanding of gender equality is based on. This is the opinion that men and women are born with different qualities. In contrast to the gender theory, the differences between men and women are not understood as primarily socially constructed.</p>
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Ghossain, Anne-marie. "La construction identitaire de l’homme violent." Thesis, Lyon 2, 2011. http://www.theses.fr/2011LYO20081.
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Cette recherche qualitative et exploratoire porte sur la construction identitaire de l’homme marié violent au Liban. Elle s’appuie notamment sur les discours de l’homme violent et de la femme violentée (récits de vie, interrogatoires juridiques, questionnaires) et aussi sur le discours de personnes-ressources non violentes. La construction identitaire de l’homme violent au Liban est liée au système patriarcal fortement ancré dans la culture, les institutions et la vie des Libanais. L’homme évolue en fonction de 3 prototypes :- masculin : dominant, pourvoyeur, protecteur, agressif- féminin : soumise, femme au foyer, disponible, douce- du couple : verrouillage des autres prototypes dans une complémentarité sexisteLa violence masculine traduit la place de l’homme dans le couple (violences symboliques et violences spontanées), elle traduit aussi sa volonté de conserver l’ordre patriarcal dans la famille car toute évolution des prototypes notamment celui de la femme est sentie par l’homme comme une menace contre sa masculinité (violences interactionnelles). La violence est accentuée car le Liban évolue sous l’empire de stress, ce qui met les rôles patriarcaux en question en permanence. La trajectoire identitaire de l’homme violent libanais montre qu’il a un père autoritaire et sévère, parfois faible. Sa mère pourrait être envahissante, absente ou ambivalente. Du point de vue couple l’homme violent cherche le couple fusionnel car il traduit parfaitement la complémentarité patriarcale sexiste. L’ordre social patriarcal libanais est en perpétuelle reproduction engendrant des hommes sexistes prêts à devenir violents. La femme est encerclée par la violence même, sa honte d’être femme battue et/ou femme divorcée, mais aussi à cause du tiers d’idéologie sexiste : parents, amis, société, institutions concernées. La lutte contre la violence conjugale au Liban doit être totale : contre la violence, les inégalités de genre et la culture patriarcale<br>This qualitative and exploratory research is about the construction of the identity of the violent married man in Lebanon. It is based on different sources, the violent man, the battered woman discourse (biography, court records, and questionnaires) and the discourse of non-violent resource-person. The construction of the identity of the violent man in Lebanon is related to the patriarchal system which is strongly anchored in the culture, institution and life of the Lebanese. In this environment man evolves into three prototypes:- The masculine: dominant, protector, provider, aggressive.- The feminine: submissive, housewife, available, soft.- The couple: the clamping of the two other prototypes in one complementary sexist relationship.The masculine violence can reflect the man’s place in the couple (symbolic violence, spontaneous violence), and can also show the willingness to conserve the patriarchal order in the family because every evolution of prototypes especially the women’s role is felt by man as a threat against his masculinity (interaction violence). Violence is accentuated because Lebanon is a society under stress, which permanently distorts the masculine image. The identity trajectory of the Lebanese violent man shows that he has an authoritarian and severe father figure, or a feeble one. His mother can be overbearing, absent or ambivalent. Concerning the couple, the violent man searches for the fusional couple because it reflects perfectly the sexist patriarchal complementarity. The Lebanese social patriarchal order is in perpetual reproduction generating sexist man ready to become violent. The woman is surrounded by violence, and shame feeling of being a battered woman and/or divorced woman, and because of the others that are sexist: parents, friends, society institutions and concerned responsible. The struggle against violence can only be total: it must be against violence, gender inequality and against patriarchal society
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Coelho, Rita. "Honour killings: a thematic analysis within European newspapers." Thesis, Högskolan Dalarna, Religionsvetenskap, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:du-24650.
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Honour killings are considered by the perpetrators the only path to maintain theirs and their family honour, preventing other's to follow behaviours that move away from traditional patriarchal values. With the aim of exploring how honour killings are characterised, a qualitative study within three European newspapers, in three different languages, was conducted. The findings showed that often the victims are characterised as young women and girls that want to live independently from their birth cultures or that acted in a way considered to be a dishonour to their family culture. Perpetrators are often described as family members, mostly males to whom honour is worth more than life. However, some of the news articles launch the debate of the thin line that divides honour crimes and domestic violence making this not a cultural problem but a widespread cross-cultural reality.
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Matri, Khaoula. "Port du voile : représentations et pratiques du corps chez les femmes tunisiennes." Thesis, Paris 5, 2014. http://www.theses.fr/2014PA05H005/document.
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Cette recherche portant sur Port du voile : représentations et pratiques du corps chez les femmes tunisiennes vise à comprendre les processus qui président à la conversion des femmes tunisiennes, réputées parmi les plus modernes et les plus émancipées du monde musulman, au port de l'une ou l'autre des formes du voile dit islamique. Elle a adopté pour cela une démarche combinant (1) l'analyse socio-anthropologique concernant la production sociale du « corps féminin », l'adoption-adaptation des normes relatives à la conduite féminine dans les sociétés de traditions islamiques, (2) les approches historiques, théologiques et politiques relatives au port du voile dans le contexte actuel de la mondialisation et des crispations identitaires qui en sont le corollaire, (3) l’étude empirique sur la base d’une enquête qualitative auprès de femmes converties au port du voile, pour comprendre leurs motivations, leurs stratégies, les usages qu'elles en font dans différent espaces publics qui leur étaient interdits par les traditions qu'elles mobilisent pour le justifier. Ce travail a permis de saisir, par delà les références et les motivations idéologiques partagées par les adeptes du voile, la diversité du phénomène au niveau de ses formes comme au niveau de ses usages et des significations qui lui sont associées par les acteurs, que ce soit en termes de rapports entre modernité et tradition, sécularisation et réactivation des formes de religiosité, libération et aliénation, affirmation individuelle et réflexe grégaire<br>This research sheds lights on veiling: representations and body practices among Tunisian women. the target of this research is to understand the process which reigns the perception of Tunisian women- who are renewed to be the most modern and the most emancipated in the Islamic world – of different forms of veil which is associated to Islam.In order to carry out this research ,she has opted an approach that combines (1) the socio-anthropological analysis concerning the social production of the "female body", adoption, adaptation of standards related to women’s behavior in the societies of Islamic traditions, Historical approaches, theology and policies focusing on veiling in the current context of globalization and identity crises .(3) the empirical study is based on a qualitative survey of women converted to veiling; the main target of this research is to understand their motivations, their strategies, and the practices which are getting different in public spaces. In fact, many practices were forbidden by the traditions are no longer forbidden today and veiled women tend to justify them. This research has allowed us to find out the references and the ideological motivations shared by veiled women and their followers;The research has also shed lights on The diversity of the phenomenon at the level of its forms as well as the uses and the meanings associated to it by the social actors, whether in terms of the relationship between modernity and tradition, secularism and reactivation of religion forms or in terms of liberation and alienation , self-assertion and gregarious reflex
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Saffo, Martin. "Bikten : En jämförande studie av synen på bikt inom Katolska och Syrisk-Ortodoxa kyrkan." Thesis, Södertörn University College, School of Gender, Culture and History, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-3524.
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<p>Mitt syfte med denna uppsats var att undersöka Katolska och Syrisk-Ortodoxa kyrkans förståelse av bikten. Det var på grund utav mitt intresse för båda kyrkorna samt att jag inte funnit något liknande material på svenska som jag valde just detta syfte med min uppsats. Jag har i bästa möjliga mån försökt presentera och analysera bikten utifrån katolsk och syrisk-ortodox tradition. Jag har genom att granska de båda traditionernas katekeser samt bibeln och andra källor, försökt söka deras förståelse av bikten samt hur de tänker kring de olika delarna som bikten omfattas av. Jag valde ut de texter som jag kände passade bäst och var mest representativa för traditionerna samt de texter som har en koppling till kyrkans auktoriteter, det vill säga påvar och patriarker. Genom att använda mig av primärkällor som är skrivna ur ett inifrån perspektiv har jag kunnat få ta del av den korrekta förståelsen om av vad traditionerna egentligen tycker om och förstår av bikten.</p>
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Nasr, Roula. "Les violences conjugales : étude comparative entre Liban, France et Canada." Thesis, Lyon 2, 2009. http://www.theses.fr/2009LYO20025/document.
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Si certaines formes de violence sont aujourd'hui l'objet de toutes les attentions, d'autres comme la violence conjugale, restent tues, considérées trop souvent comme un problème privé. La violence masculine constitue une véritable atteinte aux droits fondamentaux: droit à la liberté et à la sécurité notamment. La violence conjugale, quelle que soit sa forme, présente des constantes. Ainsi ce type de violence existe dans les sociétés orientales et occidentales mais le contexte diffère. Si les violences conjugales dans les sociétés orientales notamment celle libanaise reflètent le patriarcat, la reproduction sociale et l’héritage familial et que les lois et les codes civiles favorisent le statut de l’homme, celles qui existent dans les sociétés occidentales sont reliées aux affects psychologiques, aux dissociations familiales et aux problèmes familiaux. Dans tous les pays du Moyen-Orient, comme au Liban, les femmes ne bénéficient pas pleinement de leur citoyenneté civile. Elles sont notamment spoliées de droits, privilèges et garanties de sécurité auxquelles elles devraient avoir accès. Des lois inéquitables, des constitutions discriminatoires et des préjugés culturels, qui ne les reconnaissent pas comme des citoyennes égales, entravent leur participation à la vie politique et limitent leur sécurité en matière économique, de mobilité et de protection sociale. A la différence du contexte occidental, comme en France et au Canada, où l’individu est l’unité de base de l’Etat, c’est la famille qui forme la base des Etats arabes.On tente donc de confirmer que la violence conjugale comme toutes sortes de violence, elle s’échappe à toutes nominations sociales, elle existe dans toutes les sociétés et les régions même les plus favorisées d’entre elles et elle est présente chez toutes les catégories sociales.Une approche interculturelle de ce phénomène s’avère donc nécessaire, des facteurs comme religion et migration demeurent être parfois déclenchant ou légitimant d’un tel type de violence. L’analyse psycho-sociale de plusieurs études de cas de violences conjugales ne peut que dévoiler le latent, le caché des hommes violents et des femmes violentées<br>If some forms of silence are today the center of attention, other forms such as conjugal violence remain unrevealed and are often considered as private problems. Men violence is affecting fundamental rights in particular the right of liberty and security. Conjugal violence, whatever its forms are, presents some constants. This type of violence is found in oriental and occidental societies but the context differs. If conjugal violence in oriental societies particularly in Lebanon reflects the patriarchy and the social reproduction and the family inheritance, it also shows that the law and the civil codes are in favor of men. The conjugal violence existing in the occidental societies are related to psychological affects and family separations and family problems. In all Middle – Eastern countries like Lebanon, women do not benefit completely from their civil citizenship. They are despoiled of rights, and privileges and security guarantee that they should have access to. Inequitable laws, discriminatory constitutions and cultural prejudice that doesn’t take the woman as an equal citizen, hinder their participation in politics and limit to the women’s economic security going from mobility to social welfare. Unlike the occidental context where the individual unites the base of the country like in France and Canada, family constitutes the base of Arab countries.They tend to confirm that conjugal violence like any form of violence escapes from any social nominations. This violence exists in all societies and even in the most favored regions. And it also exists in all social categories.A cross-cultural approach of this phenomenon is necessary. Factors such as religion or migration launch or justify such type of violence. Psychosocial analysis of several studies made about conjugal violence unveil the latent and the hidden secrets of violent men and abused women
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Lima, Soelma Costa da Fonseca. "Representações da Mulher no Cristianismo Antigo: para uma tipologia do feminino na Antiguidade numa perspectiva comparada." Doctoral thesis, 2019. http://hdl.handle.net/10316/87637.
Full textAbstract:
Tese de Doutoramento em Estudos Clássicos, ramo de Poética e Hermenêutica, apresentada ao Departamento de Línguas, Literaturas e Culturas da Faculdade de Letras da Universidade de Coimbra<br>Esta pesquisa é um estudo acerca das diferentes perspectivas da mulher ideal no Cristianismo Antigo, dentro de uma História Comparada, e se justifica na solidificação de um conhecimento das representações de feminino no mundo Antigo. A investigação se faz a partir da mulher hebreia, seguida da grega e romana dentro de uma ordem cronológica e diacrônica objetivando compreender a mulher ideal no cristianismo Antigo. Há um entendimento na linguagem dos textos antigos, que apresenta clareza no que diz respeito ao tema, e para tanto, o testemunho de documentos e bibliografias que permitiram uma releitura do mundo antigo, buscando conhecer a história da mulher e a formação da sua identidade. Um estudo cuidadoso da mulher no universo Antigo, evidencia que a cultura, a sociedade, a filosofia – a qual levou muitas pessoas a verem a mulher como um ser inferior e subordinado – e acima destas as religiões, as quais contribuíram para legitimar o pensamento patriarcal. Sem dúvida, não foi a religião que criou a família, mas foi certamente a religião que lhe deu regras inserindo-a no seu contexto o sistema patriarcal. A superioridade masculina, nas religiões, demonstra que a ação das organizações que discursam em nome de Deus ou deuses, é por muitas vezes, violenta para com as mulheres. Necessário se faz, descobrir maneiras culturais onde a consideração ao sagrado não seja confundida com a subordinação à uma classe de gênero, que ponha homens num lugar de exclusividade, pois isso implica em violência contra a mulher. Foi essa concepção que induziu as mulheres para se compreenderem como objetos de reprodução humana, mulheres subordinadas e submissas ao senhorio do homem. Quase toda a elaboração e desenvolvimento do conhecimento sobre a mulher se dá numa ótica masculina. Essa ideologia contundente que contribuiu para a consolidação do pensamento acerca da Mulher. Na cultura patriarcal o homem sempre era percebido como o elemento dominador e a mulher como sujeito subordinado, objeto do seu uso disponível à todas as decisões. O patriarcalismo sempre oprimiu as mulheres anulando a sua liberdade e autonomia. Todavia, no decorrer da história houve mulheres que não se curvaram diante do domínio patriarcal. Mas, se destacaram na história, insubordinando-se à cultura, ocupando postos elevados atribuídos somente ao masculino. Essas mulheres viveram como elas compreendiam que uma mulher deveria viver. Como fonte básica de conteúdo, a mulher valorizou a sua experiência e singularidade. E como critério interpretativo, ao invés de procurar a verdade em uma tradição histórica, que se baseia na experiência masculina, ela compreendeu que deveria viver de acordo ao padrão as suas próprias experiências. Ao analisar a visão que o Mundo Antigo construiu acerca da imagem da mulher ideal, de acordo com os valores sociais, mentais, religiosos, e culturais no momento em que este conceito se padronizou, possibilitou uma análise de como isto influenciou na idéia de feminino no cristianismo antigo.<br>This research is a study of the different perspectives of the ideal woman in Old Christianity, within a Comparative History, and is justified in the solidification of a knowledge of the representations of feminine in the Ancient world. The investigation is made from the Hebrew woman, followed by the Greek and Roman within a chronological and diachronic order aiming at understanding the ideal woman in Old Christianity. There is an understanding in the language of the ancient texts, which presents clarity regarding the theme, and for that, the testimony of documents and bibliographies that allowed a rereading of the ancient world, seeking to know the history of women and the formation of their identity. A careful study of the woman in the Ancient universe shows that culture, society, philosophy - which led many people to see women as inferior and subordinate - and above these the religions, which have contributed to legitimize patriarchal thinking . Undoubtedly, it was not the religion that created the family, but it was certainly the religion that gave it rules by inserting it in its context the patriarchal system. Male superiority, in religions, demonstrates that the action of organizations that speak in the name of God or gods is often violent toward women. It is necessary to do this, to discover cultural ways where consideration for the sacred is not confused with subordination to a gender class, which places men in a place of exclusivity, since this implies violence against women. It was this conception that induced women to understand themselves as objects of human reproduction, subordinate women and submissive to the lordship of man. Almost all the elaboration and development of the knowledge about the woman takes place in a masculine perspective. This overwhelming ideology contributed to the consolidation of thinking about Women. In patriarchal culture man was always perceived as the dominating element and woman as subordinate subject, object of its use available to all decisions. Patriarchalism has always oppressed women by nullifying their freedom and autonomy. However, in the course of history there were women who did not bow before patriarchal rule. But, they stood out in history, insubordinando to the culture, occupying high positions attributed only to the masculine. These women lived as they understood that a woman should live. As a basic source of content, the woman valued her experience and uniqueness. And as an interpretive criterion, instead of looking for the truth in a historical tradition, which is based on the male experience, she understood that she should live according to the standard her own experiences. In analyzing the view that the Old World buit on the image of the ideal woman according, to the social, mental, religious and cultural values at the time this concept was standardized, it made possible an analysis of how this influenced the idea of feminine in the old christianity.
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CHANG, TIEN-YU, and 張恬瑜. "The Influences of Religious Affiliations and Patriarchal mentality on Same-Sex Attitudes." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/2f7tn9.
Full textAbstract:
碩士<br>國立臺北大學<br>社會學系<br>107<br>This study explores the influences of the respondents’ religious affiliations and patriarchal mentality on same-sex attitudes including their negative evaluations, stereotypes and their attitudes on same-sex behaviors. The data used was collected by the research project “Taiwan Social Change Survey” 2012. One-way ANOVA and Multiple Regression Analysis are the major statistical methods.
The major findings are as the follows: As to the effects of the religious affiliations, in comparison with non-believers, 1. the same-sex stereotype are less held among the folk religionists; 2. The Christians are more negative toward same-sex behaviors; 3. No difference was found for negative evaluations among different religious affiliations. Yet, the effects of patriarchal mentality were found to be consistently negative across all three aspects of the same-sex attitude: the stronger the patriarchal mentality leads to stronger same-sex stereotype, more negative evaluations and stronger opposing same-sex behaviors. This study concludes that the negative attitudes toward same-sex originated less from one’s religious affiliation but more from one’s patriarchal mentality.
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Maltais, Simon. "La primauté d'honneur du patriarcat de Constantinople au Ve siècle : l'apport de Jean Chrysostome tel que présenté par ses contemporains." Thèse, 2009. http://hdl.handle.net/1866/3841.
Full textAbstract:
S’il est généralement reconnu que le processus d’institutionnalisation de l’Église
s’est accéléré au IVe siècle, certaines de ses étapes nous sont moins connues. Ce mémoire cherche à évaluer l’importance de Jean Chrysostome dans l’émergence de la primauté d’honneur de Constantinople.
Après une étude attentive du troisième canon du concile de Constantinople I mise en
relation avec l’opinion de trois auteurs contemporains, c’est-à-dire Palladius d’Hélénopolis, Socrate de Constantinople et Sozomène, il ressort de ce travail que l’épiscopat de Jean Chrysostome a favorisé l’implantation de cette prééminence dans l’Église.
L’analyse des modalités de la primauté d’honneur de Constantinople montre bien
qu’historiquement, les évêques de l’ancienne et de la nouvelle Rome n’ont pas construit
leur primat à l’aide des mêmes arguments. L’explicitation de ces éléments ne se veut pas une prise de position dans les débats oecuméniques actuels, mais plutôt un préliminaire permettant une meilleure compréhension des données du problème.<br>Even though it is generally accepted that the Church institutionalization process
accelerated in the IVth century, some of its steps are less known. This dissertation tries to assess John Chrysostom’s importance in the emergence of Constantinople’s primacy of honour.
After a thorough study of the third canon of the council of Constantinople I and of
the opinion of three contemporary authors, namely Palladius of Helenopolis, Socrates of
Constantinople and Sozomenos, the results of this works are that John Chrysostom’s
episcopate fostered the implementation of this preeminence in the Church.
The analysis of the terms of the primacy of honour of Constantinople shows that
historically, the bishops of Old and New Rome did not build their primacy with the same arguments. Clarifying these elements is not a way to make a stand in the current ecumenical debate, but rather is a preliminary step to a better understanding of the problem.
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Barrière, Lisa Charline. "Between patriarchal Islam and Islamophobia: a comparison between the emancipation models of Muslim women in Morocco and in France." Master's thesis, 2019. http://hdl.handle.net/10071/18996.
Full textAbstract:
Often presented as a misogynist religion, Islam has nowadays become the victim of extremism and negative mediatisation, providing an image of the religion that is against many humanist values and principles. Since decades, Muslim women are fighting for their emancipation, and against the gender oppression they are suffering from in various Muslim countries. Islamic feminism can seem antagonistic and yet, the movement is very present in the Middle East and in the world for years, aiming to emancipate women based on a different interpretation of the Quranic teachings. However, Islamic feminism does not seem to progress identically in theocratic states and in secular states. Indeed, there are several factors in a country, such as culture, education, and politics, which seem to be impacting the emancipation model of Muslim women. This debate seems to be extremely challenging to lead for different reasons. First of all, due to the relationship between gender and religion, both in secular and religious countries. Secondly, due to certain values against feminism that are very strongly anchored in Muslim countries’ politics. And thirdly, on the contrary, due to a rejection of the religion itself in certain secular countries, such as in France. This thesis aims to show the relationships between gender and religion in the feminist discourse and, in particular, within Islamic feminism, taking into account the concept of intersectionality. The objective is also to demonstrate how the emancipation model of Muslim women can differ depending on their specific environment, taking the examples of Morocco and France.<br>Frequentemente apresentado como uma religião misógina, o Islão torna-se hoje vítima do extremismo e da mediação negativa, levando a que se acredite que a religião se opõe aos valores e princípios humanistas. Desde décadas, as mulheres muçulmanas têm vindo a lutar pela sua emancipação e também contra a opressão de género sentida em vários países muçulmanos. O feminismo islâmico pode parecer antagônico, no entanto, o movimento tem estado muito presente no Médio Oriente e no resto do mundo durante anos, com o objetivo de emancipar as mulheres com base numa interpretação diferente dos ensinamentos do Alcorão. Ainda assim, o feminismo islâmico não parece progredir identicamente nos estados teocráticos e nos estados seculares. A verdade é que existem vários fatores num país, como a cultura, a educação e a política, que parecem estar a impactar o modelo de emancipação das mulheres muçulmanas. Este debate parece ser extremamente desafiador por diferentes motivos. Numa primeira observação, é possível apontar a relação entre género e religião, tanto em países seculares como religiosos. Um segundo motivo prende-se com certos valores contra o feminismo que estão fortemente ancorados na política dos países muçulmanos. E como último apontamento: pelo contrário, devido a uma rejeição da própria religião em alguns países seculares como França. Esta tese tem como objetivo mostrar as relações entre género e religião no discurso feminista e, em particular, no feminismo islâmico, levando em conta o conceito de interseccionalidade. O objetivo também é demonstrar como o modelo de emancipação das mulheres muçulmanas pode diferir dependendo do seu ambiente específico, tomando os exemplos de Marrocos e França.
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Kanana, Aron Set. "Changing the patriarchal attitude of Ovawambo men : can the Bible help?" Thesis, 2000. http://hdl.handle.net/10413/3529.
Full textAbstract:
It is the feeling of the author of this thesis that in Oshiwambo society power and authority in families is invested on the male head. This act has caused the society to be a patriarchal society. In most cases women and children are taken for granted by men that they are there to serve men's interests. This patriarchal society emerged from culture and tradition of Oshiwambo people. Women discrimination starts at birth, when every member ofthe family is sorry that the baby is a girl. Also the way a baby boy is raised is different from the way of a girl. The boy is treated with a great respect while a girl is not. When the church came in the area, did not change this situation. In stead it gave more power to men than to women. Until 1992 women were not allowed to lead the church. Nowadays, there is a general feeling that this patriarchal system is good for nothing. As a response to that feeling the state has taken a stand in the present government that women must be well represented in leadership and holding important positions than before. Still, there have been opposition from some people who are not happy with these changes. They want women to be looked as inferior beings. The author of this thesis is of opinion that there are enough texts in the Bible which say about gender equality. Unfortunately, in most cases, the Oshiwambo men have failed to read these texts in the light of elevating the status ofwomen in their society. Therefore, the problem is not women discrimination as it may sound to the reader, but the real problem is the conservative ideology of men towards women. Men must be liberated from it.<br>Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.
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Wood, Johanna Martina. "Patriarchy, feminism and Mary Daly : a systematic-theological enquiry into Daly's engagement with gender issues in Christian theology." Thesis, 2013. http://hdl.handle.net/10500/8820.
Full textAbstract:
The exposition of patriarchy and feminism in this thesis points toward the difficulty
women experienced in the past, and in many cases still do, in their pursuit for equality
in a male dominated society. Without feminists’ consciousness raising concerning
women’s oppression, women might still be under patriarchal domination, oppression,
and marginalisation; in fact, many still are. As a result, many women today can reject
the views that men are superior, stronger, and more rational than they are, and that
God created men to dominate on male-female relations.
In their struggle against patriarchy, some feminists however, began to transform
Biblical images and language for God, with the result that masculine images of God
were simply replaced with feminine images, presenting God as androgynous and not
as a Deity who transcends sexuality. God’s identity thus, in my opinion, became
obscured. In this thesis I argue that both patriarchy and feminism have contributed to
our experiencing difficulties when we try to identity with a loving and caring God as
portrayed in Scripture.
Daly’s outrage and anger against men and the Christian faith, as well as her decision
to turn away from Christianity on the basis of its patriarchy, I judge to be, for various
reasons given in this thesis, a negative influence in this debate. She is undoubtedly one of the most radical feminists of the past decades and her slogan “since God is
male, the male is God” implies that in order for women to become liberated they
require the emasculation of God. Daly’s line of reasoning is that Christianity is a male
structure with a Scripture that is irredeemably patriarchal. Her belief that Christians
are fixated upon the person of Jesus, a male, and that, therefore, women have to
overcome this idolatry needs serious questioning. Her radical views have created
disunity and separatism between women who are striving to answer life-changing
questions<br>Philosophy & Systematic Theology<br>D. Th. (Systematic Theology)
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Nielsen, Barbara Harriet. "An investigation into the relationship between self-esteem and patriarchal and feminist attitudes of Protestant women seminarians and lay women regarding selected biblical passages and Christian theological constructs." 2000. https://scholarworks.umass.edu/dissertations/AAI9978533.
Full textAbstract:
This study investigates the relationship between Christian women's self-esteem, spiritual well-being, and feminist/patriarchal attitudes as well as knowledge regarding selected Biblical passages and theological constructs that speak to the women's role. Participants were 78 women seminarians and 78 women parishioners from main line Protestant denominations in urban and suburban New England. Each was given four questionnaires: The Tennessee Self-Concept Scale, The Christian Women's Attitude Scale, The Spiritual Well-Being Scale, and Knowledge of Biblical Passages and Theological Constructs Scale. The questionnaires were administered in groups to insure procedural standardization. Responses were anonymous; all individual responses were pooled. Statistically significant correlations show women in this study with more knowledge of feminist Biblical analysis, have more feminist attitudes regarding the measured passages and constructs and higher levels of all-over self-esteem, particularly perceived self-image, self-acceptance, personal worth, personal adequacy and self-evaluation of their personality. Also these women have a higher sense of moral worth, physical and emotional independence, openness and greater capacity for self-criticism. These women also show higher levels of belief in women and men sharing equal authority, that God's nature has both masculine and feminine attributes, that women and men share equal responsibility for sin, and that women should value their physical selves, their sexuality and their beauty. Conversely, the data demonstrates that women with higher patriarchal attitudes have lower capacity for normal, healthy openness and self-criticism and lower personal self-worth. Puzzling data shows women holding more feminist attitudes and seeing themselves equal with men as well as women higher on patriarchal attitudes and lower on physical and emotional independence both have a significantly higher sense of religious and existential spiritual well-being. Finally, comparing differences between parishioners and seminarians, parishioners have more adequacy, worth and value as family members, while seminarians have more spiritual and religious well-being, more knowledge of measured passages and constructs, and more feminist attitudes about them, particularly regarding female authority and feminine and masculine qualities of God.
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Chouinard, Carmen. "La triple occultation des femmes croyantes abrahamiques au Québec : analyse de perspectives contemporaines de solutions féministes." Thèse, 2017. http://hdl.handle.net/1866/19039.
Full textAbstract:
Ce travail part du postulat que l’occultation des femmes croyantes au Québec résulte de la combinaison de trois facteurs : la sécularisation de la société, l’idéologie des féminismes de la deuxième vague et les discours patriarcaux propres aux communautés abrahamiques du Québec. À compter de la Révolution tranquille, dans les années soixante, la société québécoise s’est d’abord laïcisée puis sécularisée rapidement. Cette révolution a progressivement éloigné les institutions religieuses des dynamiques politiques, ainsi que du milieu de la santé et de l’éducation. En même temps, la sécularisation a écarté le discours religieux de l’espace public et l’a relégué à l’espace privé, où le discours des femmes croyantes s’est trouvé circonscrit. Parallèlement à ce processus rapide de sécularisation, durant le dernier quart du 20e siècle, se produisait la montée des féminismes de la deuxième vague. Depuis le début du troisième millénaire de l’ère commune, cette deuxième vague a commencé à céder la place à une troisième, mais celle-ci n’est toujours pas dominante en milieu québécois. Il faut mentionner que pour les adhérentes des féminismes de la deuxième vague, religion et féminisme sont incompatibles.
Outre la sécularisation et la montée des féminismes de la deuxième vague, le troisième facteur d’occultation demeure toujours la dimension patriarcale traditionnelle des institutions et communautés abrahamiques (juive, chrétienne et musulmane). Leur édification millénaire et leurs processus herméneutiques respectifs, fortement ancrés dans des systèmes patriarcaux, s’ouvrent difficilement à la plupart des innovations suggérées par leurs adeptes féministes.
Pour chacune des religions abrahamiques qui font l’objet de cette thèse, une universitaire féministe a été sélectionnée : Norma Baumel Joseph, juive orthodoxe, Denise Couture chrétienne catholique romaine et Samia Amor, musulmane de tradition sunnite. Ce travail cherche à comprendre l’approche herméneutique postmoderne ainsi que les actions préconisées par chacune de ces femmes afin de lutter contre la triple occultation des femmes croyantes.
Par la relecture des textes sacrés, ces croyantes, spécialistes de leur tradition religieuse respective, tentent d’innover en matière d’interprétation religieuse pour ouvrir de nouvelles perspectives confrontant les exégèses patriarcales traditionnelles. Leurs approches de croyantes féministes invitent les féminismes du Québec à une ouverture à la pluralité culturelle qui inclurait la pluralité du religieux, tant intra-religieux que multireligieux. Finalement, ces auteures croyantes partagent, pour deux d’entre elles, la pratique du dialogue interreligieux comme piste possible pour redonner aux femmes croyantes une visibilité au sein de la société sécularisée, favorisant ainsi une reconnaissance de la place et des rôles particuliers qu’elles peuvent jouer dans une société québécoise réellement inclusive et égalitaire.<br>The premise of this thesis is that the concealment of religious women in Quebec is the result of
three factors: the secularization of the society, the ideology of the second wave feminism in
Quebec, and the patriarchal discourses found in the Abrahamic communities of Quebec. Starting
with the Quiet Revolution in the 1960s, Quebec society first laicized its institutions and then
quickly secularized socially. At the same time, this secularization process put aside religious
discourse from public space and relegated it to the private sphere, where the discourse of
religious women was circumscribed. Parallel to this rapid process of secularization, in the last
quarter of the 20th century, the rise of second wave feminism took place. Since the beginning of
the third millennium, this second wave has started to give way to a third wave, but this latest
wave has not yet become dominant in Quebec. It is important to add that for the followers of
second wave feminism, religion and feminism are incompatible.
Apart from this secularization and the increase in second wave feminism, the third concealment
factor still remains the traditional patriarchal dimension of the Abrahamic institutions and
communities (Jewish, Christian and Muslim). Their respective millennial edification and
hermeneutical processes are deeply anchored in patriarchal systems, making it very difficult to
open up to most innovations suggested by their feminist members.
For each one of those Abrahamic religions that are the focus of this thesis, a feminist scholar
was selected; Norma Baumel Joseph, an Orthodox Jew, Denise Couture, a Roman Catholic
Christian, and Samia Amor, a Muslim of Sunni tradition. This work aims to understand the
postmodern hermeneutical approach as well as the actions suggested by each one of these
women in order to fight against the triple concealment of religious women.
By re-reading the sacred texts, these believers, specialists of their respective religious tradition,
try to innovate in matters of religious interpretation in order to open up new perspectives that
confront traditional patriarchal exegesis. Their approach as religious feminists invite the
feminists of Quebec to be more open to a cultural plurality that would include religious plurality,
both intra-religiously and multi-religiously. Finally, these religious authors share, for two of
v
them, the practice of interreligious dialogue as a possible avenue for giving religious women
anew a visibility in a secularized society, thus enabling a recognition of the place and particular
roles they can play in a Quebec society that is truly inclusive and egalitarian.
41
Sprong, Jenette Louisa. "Faith, fear and feminist theology : the experiences of women, in a small Free State Town of South Africa, demonstrate some of the effects of patriarchal domination in church and society." Thesis, 2002. http://hdl.handle.net/10413/4890.
Full text
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Spies, Nicoline. "Journeys into the garden of sexuality : the voices of women's sexuality in pastoral conversations." Diss., 2005. http://hdl.handle.net/10500/1686.
Full textAbstract:
Tills research project arose from an awareness that many Christian women experience
female sexual desire and the expression of sexual pleasure within a religious context to
be a forbidden subject and that they are consequently isolated in silence. The social
construction of sexuality within the history of Christianity was briefly explored to see
which discourses underpin current constructions of White Christian female sexuality.
Tills feminist, participatory action research project challenged the silence on women's
sexuality by inviting three women to narrate their personal stories of sexuality. With the
help of narrative therapeutic practices, some of the dominant social and religious
discourses that constitute White Christian female sexuality were challenged and
explored. This research project aimed at the co-construction of narratives of sexuality
that will hopefully be life-giving to Christian women's experiences with sexuality.<br>Practical Theology<br>M.Th. (Specialization in Pastoral Therapy))
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Spies, Nicoline. "Exploring and storying Protestants Christian women's experiences living in sexually unhappy marriages." Thesis, 2011. http://hdl.handle.net/10500/4823.
Full textAbstract:
This research project arose from my journeys with Protestant Christian women who were living in
sexually unhappy marriages. In South African Protestant faith communities there is the expectation
that Christian marriages will experience sexual fulfilment. For many Christian women however,
sexual unhappiness becomes their reality. Sexuality is cocooned in silence not only within the
church, but also in many Christian marriages. This leaves many Christian women (and men) with
little or no recourse to address sexually unhappy marriages.
My research journey briefly explored the social construction of sexuality within the history of
Christianity to see which discourses underpin current constructions of White Christian female
sexuality. This participatory feminist action research journey centralised the voices of present-day
contexts: Protestant Christian women, as well as clergy, were invited to share their understandings
and interpretations of matrimony and sexual practices in relation to their faith. With the help of
narrative therapeutic practices, some of the dominant social and religious discourses that constitute
White Christian female sexuality were explored, deconstructed and challenged.
This research journey aimed to penetrate this silence and to invite Christian women, who are living
in sexually unhappy marriages, to share their experiences. This exploration included the faith
predicaments and relational complexities, challenges and dilemmas Protestant Christian women
experience when living in sexually unhappy marriages. This feminist-grounded action research
explored the effects and consequences which living in sexually unhappy marriages held for the cosearchers.<br>Practical Theology<br>D.Th. (Specialisation in Pastoral Therapy)
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Finucane, Colin. "Seventh-Day Adventism and the abuse of women." Diss., 1999. http://hdl.handle.net/10500/16786.
Full textAbstract:
Women have been abused from the beginning of time and it would appear that a patriarchal system has facilitated this abuse. Churches, in general, and Seventh-Day Adventists, in particular, have been silent on the issue of Abuse. It is my thesis that a predominantly confessional Seventh-Day Adventist's view and use of Scripture are foundational to this silence on human rights issues. Adventist eschatology is predominantly apocalyptic in nature, focussing on end-time events, thus, the present is viewed secondary. Human rights issues are marginalised with the focus on evangelism. Thus, relationships are secondary and abused women have not been accommodated within the Seventh-Day Adventist framework of worship and caring.<br>M.Th. (Practical Theology)
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Troskie, Mariza. "Ervaring van mag in konfessionele bybelse berading." Diss., 2003. http://hdl.handle.net/10500/1216.
Full textAbstract:
Text in Afrikaans<br>I wanted to investigate the way people experienced confessional pastoral therapy by conducting a qualitative research study. The role of the pastor were examined as well as the effect of discourses of power and ethics in pastoral counseling.
I interviewed clients who were counseled by pastors of the AFM Church (Apostolic Faith Mission). The research supposes that knowledge and power discourses have a major influence in pastoral counseling which is often not accounted for. I wanted to see how clients experienced the effects of these discourses of power and ethics. I furthermore wanted to see how these power discourses could result in clients feeling subordinate to the pastor and his knowledge and the effect that these feelings might have on them.
The purpose of this study was not to generalize the experiences of the participants, but rather to set a contextual background of the experiences of power in confessional pastoral counseling.<br>Practical Theology<br>M. Th. (Pastorale Terapie)
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Giliomee, Yolandé. "Teenagers interviewing problems." Diss., 2000. http://hdl.handle.net/10500/14662.
Full textAbstract:
Patriarchal discourse has lead to the marginalisation of women, children and teenagers. The aims of this research were to deconstruct patriarchal discourse; to empower teenagers to speak out for themselves; to facilitate teenagers' identifying, questioning and 'interviewing' of important problems in their lives, and to let teenagers' voices be heard by adults. Post-modern social construction discourse,
post-modern and feminist theologies were used to challenge patriarchal discourse. A narrative, pastoral approach was used to assist teenagers to accomplish these aims. Using externalisation, three problems (Depression; Drugs and Alcohol; Verbal, Physical and Sexual Abuse) were exposed for what they really are, and how they influence many teenagers' lives. Alternative stories of how teenagers stand up
against these problems were told. The teenagers decided to inform parents and teachers of their lived experiences in three letters. These three interesting, innovative letters are included in this dissertation.<br>Practical Theology<br>M. Th. (Practical Theology with specialisation in Pastoral Therapy)
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Schäffler, Margaret Mary. "The integration of black and coloured sisters in the congregation of the King William's Town Dominican sisters of St Catharine of Sienna : the past, the present and the future." 2002. http://hdl.handle.net/10500/17670.
Full textAbstract:
The Dominican Sisters of St Catharine of Siena arrived in South Africa in 1877. White
women joined the congregation. In 1928 the first black woman entered the congregation
but because of the policies affecting the different race groups in South Africa, the full
integration of black and coloured women was not achieved until 1983. Chapter 1
introduces the topic of the integration of the black and coloured sisters. Chapter 2 traces
the origin of the congregation and looks at its development. A brief overview of the story
of the black sisters is given in Chapter 3. In the next chapter archival sources are used to
understand what happened. Interviews that were conducted with some of the sisters
involved in the story are given in Chapter 5. In Chapter 6 there is a look at the current
situation and some of the implications for the future as the process of integration continues.<br>Philosophy, Practical and Systematic Theology<br>M. Th. (Systematic Theology)
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Dent, Jacqueline Elizabeth May. "Exploring the construction of white male identity in selected novels by J.M. Coetzee." Diss., 2007. http://hdl.handle.net/10500/1583.
Full textAbstract:
Coetzee's own experience of living in apartheid South Africa provides the backdrop for novels infused with sardonic irony and rich metaphoric systems. In modes of metafiction that emphasize the destructive and violent nature of language, he optimizes his unique oeuvre to interrogate global, national and domestic power relations. This dissertation relies on psychoanalytical theories that examine microstructures of power within the individual, and in his domestic domain. Each of Coetzee's chief protagonists carries a secret related to a dysfunctional mother/son relationship. This hampers their psychosocial dynamics, their masculinity and sexuality. As they respectively strive toward an elusive new life they confront patriarchal power structures that speak on behalf of individuals, '[whose] descent into powerlessness [is] voluntary' (Coetzee 2007: 4-5). Coetzee's constructed white males perform their several identity roles in milieux that span divergent phases of colonial history. His critique points to white patriarchal hegemonic ideological discourses that bespeak the self/other dichotomy in a postcolonial world where the language of dominance supports an oppressive status quo.<br>English Studies<br>M.A. (English)