Dissertations / Theses on the topic 'Promised Land'
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Lake, David W. "Israelite spatial perceptions of the Promised Land." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
Full textLloyd, Amanda. "Reverse Orientalism: Laila Halaby's Once in a Promised Land." Cleveland State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=csu1337792460.
Full textWallace, Amy. "Waste Land or Promised Land: T.S. Eliot's The Idea of a Christian Society." TopSCHOLAR®, 1987. https://digitalcommons.wku.edu/theses/2945.
Full textIsaac, Munther B. I. "From land to lands, from Eden to the renewed earth : a Christ-centred biblical theology of the promised land." Thesis, Middlesex University, 2014. http://eprints.mdx.ac.uk/13711/.
Full textMarsh, Adrian Richard Nathaneal. "'No promised land' : history, historiography and the origins of the Gypsies." Thesis, University of Greenwich, 2008. http://gala.gre.ac.uk/8151/.
Full textCaspi, Dana. "Images of a promised land in Norwegian and Swedish emigrant novels." Thesis, University of Edinburgh, 2000. http://hdl.handle.net/1842/22092.
Full textMoth, Laura Eisabel. "Taking back the promised land : farm attacks in recent South African literature." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99385.
Full textMunoz-Martin, Maria Gloria. "In search of the promised land : the travels of Emilia Pardo Bazan." Thesis, University College London (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.344092.
Full textHoward, Marilyn K. "Black Lynching in the Promised Land: Mob Violence in Ohio 1876-1916." The Ohio State University, 1999. http://rave.ohiolink.edu/etdc/view?acc_num=osu1392904282.
Full textGalbraith, Evelyn Van. "Israel's Quest for the Promised Land: A Journey from Nether to Other." BYU ScholarsArchive, 1991. https://scholarsarchive.byu.edu/etd/5638.
Full textRuzow, Holland Ann Hope. "Participatory Planning for a Promised Land: Citizen-Led, Comprehensive Land Use Planning in New York’s Adirondack Park." Antioch University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1292545997.
Full textSantos, Beatriz, and res cand@acu edu au. "From El Salvador to Australia: a 20th century exodus to a promised land." Australian Catholic University. School of Arts and Sciences, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp126.25102006.
Full textSantos, Beatriz. "From El Salvador to Australia: A 20th century exodus to a promised land." Thesis, Australian Catholic University, 2006. https://acuresearchbank.acu.edu.au/download/3c12cd62185d673c03bac318e78bf7815e24843f784b283799c03609818b3d8e/5156058/65075_downloaded_stream_300.pdf.
Full textMcCallum-Bonar, Colleen Heather. "Black Ashkenaz and the Almost Promised Land: Yiddish Literature and the Harlem Renaissance." Columbus, Ohio : Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1207704355.
Full textRizzo, Susanna Grazia. "From paradise lost to promised land Christianity and the rise of West Papuan nationalism /." Access electronically, 2004. http://www.library.uow.edu.au/adt-NWU/public/adt-NWU20050127.105650/index.html.
Full textBadenhorst-Roux, Toinette. "Polyphonic conversations between novel and film : Heart of darkness and Apocalypse now ; Na die geliefde land and Promised land / Toinette Badenhorst-Roux." Thesis, North-West University, 2006. http://hdl.handle.net/10394/1385.
Full textKo, In-Kook. "A community as a testamentary executor : the journey of Joseph’s bones from Egypt to the Promised Land." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85595.
Full textENGLISH ABSTRACT: This research is a synchronic reading of Exodus that investigates the “traces of Joseph’s bones” in the Exodus narratives. The Exodus is depicted in this narrative as Joseph’s funeral procession. Moses carries Joseph’s bones up from the land of Egypt when the Exodus begins (Exod. 13:19) and the sons of Israel bury the bones in the land of Canaan at the end of Exodus (Jos. 24:32). That is, the texts portray the Exodus as the journey of Joseph’s bones from Egypt to the Promised Land. However, the texts offer only a trace of the bones at the beginning and at the end of the narrative. In this study an inter-textual approach to the biblical texts is used to interpret the Ark of the Covenant as the coffin containing Joseph’s bones in the desert. A faithful testator who strongly believed God’s promise intended the narrative of the solemn journey as a way of handing over his faith to his audience as a form of testament. The audience keeps and performs the testament as testamentary executors. Joseph’s funeral narrative is interpreted in this study by focusing on the text itself. The end of the narrative is reached with the burial of the bones as recorded in the book of Joshua. This construction suggests that the burial is a fulfillment of Joseph’s testament, but not the ultimate fulfillment thereof. The testament also has a bearing on further texts beyond the sixth book of Hebrew Bible. This narrative construction also has potential for interpretation in contemporary Christianity. The construction of the narrative reveals to the reader that God was the real executor behind the testamentary executors. The study therefore suggests that the church is a community which stands in continuation with the testamentary executors of the Old Testament. Joseph’s funeral narrative finds renewed fulfillment in the Christian church when expecting the real Executor again. This study concludes with some suggestions for the Church of how the fulfillment of Joseph's testament can be facilitated in contemporary contexts.
AFRIKAANSE OPSOMMING: Hierdie navorsing verteenwoordig ‘n sinkrone lees van die Eksodusverhaal waarin die “aanduidings van Josef se beendere” bestudeer word. Die Eksodus word in hierdie verhaal uitgebeeld as Josef se begrafnisprosessie. Moses dra Josef se beendere op vanuit Egipte waar die Eksodus begin (Eks. 13:19) en die seuns van Israel begrawe die beendere in die land van Kanaän aan die einde van die Eksodusverhaal (Jos. 24:32). Dit wil sê, die tekste beeld die Eksodus uit as die reis van Josef se beendere van Egipte na die Beloofde Land. Die tekste bied egter slegs ‘n spoor van die beendere aan die begin en aan die einde van die verhaal. ’n Inter-tekstuele benadering tot die Bybeltekste word in hierdie studie gebruik om die Verbondsark te interpreteer as die kis met Josef se beendere in die woestyn. ‘n Getroue erflater wat ten sterkste in God se belofte glo het die verhaal van die plegtige reis bedoel as 'n manier waardeur die erflater sy geloof aan sy gehoor in die vorm van 'n testament oorlewer. Die gehoor bewaar en voer die testament uit as testamenêre eksekuteurs. Josef se begrafnis narratief word in hierdie studie geïnterpreteer deur op die teks self te fokus. Die einde van die narratief word bereik met die begrafnis van die beendere waarvan in die boek Josua vertel word. Hierdie konstruksie suggereer dat die begrafnis die vervulling van Josef se testament is, maar dat dit nog nie die finale vervulling daarvan is nie. Die verhaal oor die erflating beïnvloed ook die verdere tekste na die sesde boek van die Hebreeuse Bybel. Hierdie narratiewe konstruksie toon ook potensiaal vir interpretasie in die hedendaagse Christendom. Die opbou van die narratief onthul aan die leser dat God die eintlike uitvoerder agter die testamentêre uitvoerders was.Die studie suggereer dus dat die Kerk ’n gemeenskap is wat in kontinuïteit staan met die testamentêre uitvoerders van die Ou Testament. Josef se begrafnis narratief vind hernude vervulling wanneer die Christelike kerk opnuut die Uitvoerder van die testament verwag. Die werk sluit af met enkele voorstelle oor hoe die uitvoering van hierdie testament in kontemporêre kontekste gefasiliteer kan word.
Man, Kin Foon. "Divine anger, divine holiness and the exclusion of Moses in Numbers and Deuteronomy." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31119.
Full textFaria, Sergio Elias de. "Kerygma in the promised land a handbook for preaching among Brazilian immigrants in the northeast of the United States /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p062-0296.
Full textMorrison, Doreen. "Reaching for the Promised Land : the role of culture, issues of leadership and social stratification within British Caribbean Christianity." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3481/.
Full textSizer, Stephen R. "The promised land : a critical investigation of Evangelical Christian Zionism in Britain and the United States of America since 1800." Thesis, Middlesex University, 2002. http://eprints.mdx.ac.uk/6403/.
Full textDe, Vries Jonathan Peter. "A new 'promised land'? : denominations, local congregations, camp meetings, and the creation of community in early Kentucky, c.1780-1830." Thesis, University of Dundee, 2016. https://discovery.dundee.ac.uk/en/studentTheses/b7fb3e4d-9d78-4999-8468-0c4f4420d708.
Full textAlves, Dorothy Mary. "Skew(er)ing Identities: the assertion of self in Gish Jen’s Mona in the promised land and Colson Whitehead’s Sag Harbor." Master's thesis, Faculdade de Ciências Sociais e Humanas, Universidade Nova de Lisboa, 2012. http://hdl.handle.net/10362/8069.
Full textAtravés duma leitura pormenorizada dos textos em epígrafe e à luz da história norte-americana de opressão racial, a minha investigação destina-se a determinar em que medida Gish Jen e Colson Whitehead se sentem prezos do ‘nós’ das suas identidades étnicas, ou se por ventura, as suas obras são posições auto assertivos contra o determinismo hegemónico percepcionado de prescrição do papel artístico. Fulcral a este trabalho é uma investigação do conceito de identidade e da auto multiplicidade.
Angué, Chloé. "Mythes bibliques et mythes polynésiens : flexibilité des imaginaires de la conquête et du rêve : images littéraires de la Polynésie du XVIIe au XXIe siècle." Thesis, Paris 10, 2016. http://www.theses.fr/2016PA100088.
Full textThis study comes within the scope of mythocritics, image and postcolonial studies. It seeks to identify and analyse literary images from the sixteenth to twenty-first century Polynesia through biblical and Polynesian myths which are at the basis of these representations. The most famous image is obviously the Polynesian Eden, a cliché constructed by Western travellers and deconstructed by Insular writers. Literatures of the Triangle are also tinged with a reinterpreted Old Testament imaginary and with re-written traditional Polynesian myths. The biblical culture of a deeply evangelised region then mingles with the highlighted representation of pre-contact Polynesia which was so often denied or disparaged by missionaries, settlers and Western writers. Crossing disciplines and using Polynesian concepts have favoured a global vision of how myths (inter)act within literary works that take part in this territory of archipelago’s representation
Wynacht, Carolyn E. "Illuminations of nature in Richard Marius's Bound for the Promised Land a thesis presented to the faculty of the Graduate School, Tennessee Technological University /." Click to access online, 2008. http://proquest.umi.com/pqdweb?index=49&did=1691249811&SrchMode=1&sid=1&Fmt=6&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1254151007&clientId=28564.
Full textOunsworth, Richard Joseph. "Prodomos uper ēmōn Eisēlthen Iēsous (Hebrews 6.20) : the soteriology of Christ's entry into the heavenly sanctuary in relation to Joshua's entry into the Promised Land." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.540170.
Full textFerreira, Silvana Maria. "Comissão pastoral da terra: agroecologia e simbologia político-religiosa no norte de Minas Gerais e no Rio Grande do Sul." Universidade Federal de Juiz de Fora, 2015. https://repositorio.ufjf.br/jspui/handle/ufjf/134.
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Esta pesquisa compara o desenvolvimento dos projetos da agroecologia nas Comissões Pastorais da Terra do norte de Minas Gerais e do Rio Grande do Sul. Nas duas regionais percebem-se influências recíprocas entre o pensamento religioso e o pensamento ambiental. Em ambas se desenvolve um “catolicismo ecológico” que pressupõe a necessidade de relações mais fraternas entre os homens e o seu meio-ambiente. Ao mesmo tempo, dissemina-se entre agrônomos e sindicalistas uma linguagem religiosa fundada na simbologia cristã da comunidade fraterna e nos mitos da Criação Divina, do Êxodo, da Terra Prometida e do Apocalipse. Apresenta-se, assim, o modo como se produzem, em torno do projeto da agroecologia, singulares estruturas de significado político-religiosas, a partir de realidades histórico-culturais distintas.
This is a comparative study on the development of two projects in the agri-ecology area, located in the North of Minas Gerais and in Rio Grande do Sul. These projects are attached to the Comissões Pastorais da Terra and both of them present mutual influences between religious and ecological understanding. From the projects emerge a kind of “ecological Catholicism” whose main assumption is the necessity of increasing the fraternal relationships between men and environment. Meanwhile, a religious language based on Christian symbols and myths as Creation, Exodus, Promised Land and Apocalypse is spreaded among the agronomists and the labor unionists. The analysis of these research´s data point out the way how specific political-religious structures become significant despite their historical and cultural ambiance.
Van, Zyl Minette. "Joodse aansprake op die land Israel - teologies oorweeg." Diss., Pretoria : [s.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-06182009-130057.
Full textLake, Meredith Elayne. "'Such Spiritual Acres': Protestantism, the land and the colonisation of Australia 1788 - 1850." Thesis, The University of Sydney, 2008. http://hdl.handle.net/2123/3983.
Full textLake, Meredith Elayne. "'Such Spiritual Acres': Protestantism, the land and the colonisation of Australia 1788 - 1850." University of Sydney, 2008. http://hdl.handle.net/2123/3983.
Full textThis thesis examines the transmission of Protestantism to Australia by the early British colonists and its consequences for their engagement with the land between 1788 and 1850. It explores the ways in which colonists gave religious meaning to their surrounds, particularly their use of exile and exodus narratives to describe journeying to the colony and their sense of their destination as a site of banishment, a wilderness or a Promised Land. The potency of these scriptural images for colonising Europeans has been recognised in North America and elsewhere: this study establishes and details their significance in early colonial Australia. This thesis also considers the ways in which colonists’ Protestant values mediated their engagement with their surrounds and informed their behaviour towards the land and its indigenous inhabitants. It demonstrates that leading Protestants asserted and acted upon their particular values for industry, order, mission and biblicism in ways that contributed to the transformation of Aboriginal land. From the physical changes wrought by industrious agricultural labour through to the spiritual transformations achieved by rites of consecration, their specifically Protestant values enabled Britons to inhabit the land on familiar material and cultural terms. The structural basis for this study is provided by thematic biographies of five prominent colonial Protestants: Richard Johnson, Samuel Marsden, William Grant Broughton, John Wollaston and John Dunmore Lang. The private and public writings of these men are examined in light of the wider literature on religion and colonialism and environmental history. By delineating the significance of Protestantism to individual colonists’ responses to the land, this thesis confirms the trend of much recent British and Australian historiography towards a more religious understanding of the eighteenth and early nineteenth centuries. Its overarching argument is that Protestantism helped lay the foundation for colonial society by encouraging the transformation of the environment according to the colonists’ values and needs, and by providing ideological support for the British use and occupation of the territory. Prominent Protestants applied their religious ideas to Australia in ways that tended to assist, legitimate or even necessitate the colonisation of the land.
Martinho, Joaquim João. "Narrativa da espera no romance angolano contemporâneo: notas às alegóricas Noites de vigília de Boaventura Cardoso." Universidade de São Paulo, 2018. http://www.teses.usp.br/teses/disponiveis/8/8156/tde-26022019-103554/.
Full textThis Dissertation, entitled Narrative of Waiting in the Contemporary Angolan Romance: Notes to the allegorical Vigil Nights of Boaventura Cardoso, proposes the reading of Vigil Nights (2012), by Angolan Boaventura Cardoso. This work, aimed at revisiting the Angolan historical-political past, under the sign of the allegory launched in the theorizing universe by Walter Benjamin, bursts into official history by questioning the Promised Land project whose marker is the \"waiting\" anchored in the desire to found an association of the main characters, namely: Quinito, MPLA, and Saiundo, UNITA. Therefore, through literary comparativeism, we seek to analyze how the re-creation of the Angolan sociopolitical, in Nights of Vigil, indicates the derepression of history, aiming at the consummation of the Angolan imagined community project, thereby hovering the banner of social equality , giving voice and time to those of the social pereiferia. Thus, we try to demonstrate how the fictionalization of the Angolan historical-political denounces a socius against the one proclaimed throughout the anti-colonial movement, given the proclamation of a society based on equality, liberties and collective well-being still in process.
Kral, Françoise. "Dépossession, réappropriation et création dans six romans de Mudrooroo (Colin Johnson) : Doctor Wooreddy's prescription for enduring the ending of the world, Long live Sandawara, Master of the ghost dreaming, The undying, Underground et The promised land." Paris 10, 2001. http://www.theses.fr/2001PA100106.
Full textMudrooroo, also known as Colin Johnson or Mudrooroo Nyoongah, is a leading figure in contemporary aboriginal literature. From 1960s, when he played an active part in the new-born aboriginal literary movement, up to now, his work has always shown a deep commitment to the aboriginal cause. Like many post-colonial writers, he has undertaken the difficult and challenging task of seeking to define an aboriginal literary identity while using the language, the genres and literary codes of the coloniser, thus running the risk of being caught in the meshes of the pre-existing anglo-saxon discourse. His more recent novels weave together different narratives rooted in the anglo-saxon tradition without falling into the trap of systematically inverting the existing discourse or taking up existing categories. The patchwork of intertextual references hovers between fantastic tales and realistic writing, starts as an odyssey and turns into a gothic narrative, while integrating elements from detective ficion, bildungsroman, and traditional european tales. If he sometimes takes up symbols known to his anglo-saxon readership, his strategy is above all subversive ; Muldrooroo subverts the genres he uses and redefines the generic frontiers, thus placing himself at the centre of the new-born discourse. His aim is allso to establish crossroads between differeent cultures and to use the literary patchwork as a basis for the creation of a cultural metasphere which confers upon his recent works a more universal dimension and frees them of the colonial frame. Mudrooroo also questions the signifier, bothn text and image, and the cultural subjectivity that binds together the signifier and the signified. This work indirectly draws on many differen approaches, structuralism, philosophy, psychoanalysis and feminism, but its most important source is to be found in post-colonial theories, and in particular in The Empire Writes Back, from which many concepts are borrowed
Psaltopoulos, Brigitte. "L'écriture de José Manuel Fajardo : entre roman d'aventure et roman historique." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE2021/document.
Full textThis thesis introduces the trilogy by José Manuel Fajardo (1957) composed of Carta del fin del mundo (1996), El Converso (1998) and Mi nombre es Jamaica (2010).These three works are part of the historical adventure novel sub-genre. Focusing on time, space and characters, this research work is aimed at making a distinction between history and adventure in these three works that refer to significant periods in the history of Spain (the conquest, the Golden Age). The numerous references to the expulsion of the Moriscos or the Sephardic diaspora show the author's willingness to work as a historian by saving fromoblivion some parts of Spanish history neglected by official history. This historical exploitation goes hand in hand with fictionalizing the historical matter _such as the discovery of America or piracy in the seventeenth century in the Caribbean and the Mediterranean seas_ which makes it possible for the author to create adventure. This adventure is experienced by the heroes as a search for identity that leads them, through the crossing of countless spaces, to their promised land; whichgives them potent human depth
Uecker, Jeffry Lloyd. "From Promised Lands to Promised Landfill: The Iconography of Oregon's Twentieth-Century Utopian Myth." PDXScholar, 1995. https://pdxscholar.library.pdx.edu/open_access_etds/5026.
Full textWorden, Skeets E. "Promise of the land to Abraham in Genesis 17:8." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
Full textSchwabe, Siri. "Promised Lands : Memory, Politics, and Palestinianness in Santiago de Chile." Doctoral thesis, Stockholms universitet, Socialantropologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-134091.
Full textSchnitzer, Shira Danielle. "Imperial longings and promised lands : Anglo-Jewry, Palestine and the Empire, 1899-1948." Thesis, University of Oxford, 2007. http://ora.ox.ac.uk/objects/uuid:61db8aca-0ade-422f-9ba4-5afcbc1f3d25.
Full textAbuk, Christina. "Promised lands and lost homes : migration and settlement in four novels by African women." Thesis, University of Sussex, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340805.
Full textBoorer, Suzanne. "The promise of the land as oath : a key to the formation of the Pentateuch /." Berlin ; New York : W. de Gruyter, 1992. http://catalogue.bnf.fr/ark:/12148/cb35694138w.
Full textWenzel, Jennifer Ann. "Promised lands : J.M. Coetzee, Mahasweta Devi, and the contested geographies of South Africa and India /." Digital version accessible at:, 1998. http://wwwlib.umi.com/cr/utexas/main.
Full textAnthias, Penelope. "The elusive promise of territory : an ethnographic case study of indigenous land titling in the Bolivian Chaco." Thesis, University of Cambridge, 2014. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.707939.
Full textBooker, Lee Catherine. "The promised LAN: the transformative power of information and communications technology in developing countries." reponame:Repositório Institucional do FGV, 2013. http://hdl.handle.net/10438/11378.
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This thesis analyzes the prospects and implications of investment in Information and Communications Technology (ICT) in developing countries, particularly in terms of education, to spur the implementation of a more modern infrastructure versus conversion of traditional methods. Given the rapid pace of interest and investments in ICT, current readiness models and capability measurements have become outdated, inaccurate, and inapplicable to developing cultures. Policymakers and financiers must be cognizant of these considerations when evaluating investments in or aid for future ICT initiatives around the world, and researchers and educators should understand the factors involved in development for both ICTs and education before beginning studies in poor areas. This paper concludes that investments in mobile and wireless technologies will allow organizations and governments to leapfrog traditional infrastructure, narrowing the digital divide and resulting in enhanced education, higher literacy rates, and sustainable solutions for development in impoverished communities in the developing world.
Este tese analise as implicações dos investimentos em tecnologia de informação e comunicação (ICT) em países ainda em desenvolvimento, especialmente em termos de educação, para estimular a implementação de uma infra-estrutura mais moderna em vez da continuação do uso de métodos tradicionais. Hoje, como o interesse e os investimentos em ICT estão crescendo rapidamente, os módulos e as idéias que existem para medir o estado de ICT são velhos e inexatos, e não podem ser aplicados às culturas de países em desenvolvimento. Políticos e investidores têm que considerar estes problemas quando estão pensando em investimentos ou socorros para programas em ICT no futuro, e investigadores e professores precisam entender os fatores importantes no desenvolvimento para os ICTs e a educação antes de começar estudos nestes países. Este tese concluí que investimentos em tecnologias móveis e sem fios ajudarem organizações e governos ultrapassar a infra-estrutura tradicional, estreitando a divisão digital e dando o resulto de educação melhor, alfabetização maior, e soluções sustentáveis pelo desenvolvimento nas comunidades pobres no mundo de países em desenvolvimento.
Fachhai, Laiu. "The promise of land in the Old Testament : a theological-ethical study of its nature, conditions, and purpose." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52558.
Full textENGLISH ABSTRACT: This research is a study of the promise of land in the Old Testament. Special emphasis is given to what theological-ethical implications the nature, conditions, and purpose of the promise of land entail - what it meant to the Israelites and what it means to us today. The scope of this thesis is the Old Testament in its final form (here the 39 books of the Protestant Bible). However, the study is mainly based on the narratives and prophetic literature, as the promise of land is mostly found in these texts. A careful study of the natures of the four land covenant texts of Genesis 15 and 17 (Abrahamic covenant), Exodus 19-24 (Sinaitic covenant; cf. Dt 5:6-18; 12-16),2 Samuel 7:5-29 (Davidic covenant), and Jeremiah 31:31-34 (new covenant) will show that Yahweh's promise (gift) of land to Abraham and his descendants (the Israelites) in the Old Testament is conditional. Possession and continual possession of the promised land will depend on the Israelites' observance of the stipulations of the land covenants. In order to possess and continually possess the land, the Israelites must worship Yahweh exclusively, live a holy life, pursue righteous and justice, share the land equally among themselves, and care for the land according to the will of the giver. Failure to observe these stipulations will result in losing the land (exile). Israel failed and was exiled. But that was not the end. The promise of land is also the promise of restoration (to the land) if the Israelites return to the Lord. Return, they did, and were restored to the promised land. All these conditions apply (some of them analogously orland metaphorically) to us today as we live on this planet earth, God's creation-gift. The purpose of the promise of land is for blessing - both material blessing of wellbeing and spiritual blessing of knowing and worshipping Yahweh God. This blessing is for both the Israelites and the whole world. By promising a land to the Israelites, God wants to use the promised land and its people as a standard measure for other lands and nations. In this way, the promise of land is not so much a privilege as it is a responsibility. On the one hand, the promise of land gives the Israelites, for that matter, other peoples as well, a spatial-ethnical identity, which entails the need to respect every people's ethnic identity and their "God-given" land. On the other, the promised land is not exclusively for the Israelites, it is a place where other peoples (aliens) may also live (Eze 47:21- 23). This inevitably challenges us to strive towards a peaceful coexistence and sharing of resources including land regardless of color, creed, and language. The promised land, for that matter, the whole earth, is God's collective gift to the whole humanity. Therefore every human has a right to the land. The earth, God's creation-gift, if shared and managed according to the will of the giver, is enough to provide a home to everyone and meet his or her needs.
AFRIKAANSE OPSOMMING: Hierdie navorsing bestudeer die landbelofte in die Ou Testament. Spesiale klem word gele op die teologies-etiese implikasies ten opsigte van die aard, voorwaardes en doel van die belofte - en die betekenenis daarvan vir die Israeliete en vir ons vandag. Die bestek van hierdie tesis is die finale vorm van die Ou Testament (hier die 39 boeke van die Protestantse Bybel), maar die fokus val op die verhalende en profetiese literatuur, waarin die landsbelofte meeste aangetref word. Noukeurige analise van die aard van die vier land-verbond tekste van Genesis 15 en 17 (Abraham-verbond), Eksodus 19-24 (Sinai-verbond; vgl. Deut 5:6-18; 12-16),2 Samuel 7:5-29 (Dawid-verbond), en Jeremia 31 :31-34 (nuwe verbond) toon dat Jahwe se belofte (gawe) van land aan Abraham en sy nakomelinge (die Israeliete) in die Ou Testament voorwaardelik is. Die huidige en toekomstige besit van die beloofde land vereis dat die Israeliete die voorskrifte van die landverbond nakom. Om die land te kan eien en die eienaarskap daarvan voort te sit, moet die Israeliete Jahwe uitsluitlik aanbid, 'n gewyde lewe voer, reg en geregtigheid nastreef, die land eweredig met mekaar dee! en omsien daama ooreenkomstig die wil van die gewer. Om te faal in die nakom van hierdie opdragte sal veroorsaak dat die land weerhou word (eksiel). Israel het misluk, en is in ballingskap gevoer. Dit was egter nie die finale woord nie. Die belofte van land impliseer ook die belofte van herstel (restorasie van die land) indien die Israeliete hulle tot die Here sou terugkeer. Dit het hulle gedoen, en die beloofde land is aan hulle terugbesorg. Hierdie voorskrifte geld ook vandag vir ons (sommige weI analogies en/of metafories) waar ons die planeet aarde, God se skeppingsgawe, bewoon. Die doel van die landsbelofte is seen, beide as materiele welvaart en geestelike seen in die ken en aanbied van Jahwe God. Hierdie seen geld vir die Israeliete soos ook vir die ganse wereld. Deur land te beloof aan die Israeliete, bepaal God dat dit gebruik moet kan word vir alle inwoners as 'n standaardmaatstaf ook vir ander lande en nasies. Op die manier is die beloofde land nie slegs 'n voorreg nie maar ook 'n verantwoordelikheid. Enersyds bied die beloofde land aan die Israeliete, soos ook vir ander mense, 'n ruimtelike etniese identiteit, wat meebring dat alle etniese identiteite en hulle "Godgegewe" grond respek verdien. Andersyds geld die landsbelofte nie uitsluitlik vir die Israeliete nie, dit is 'n ruimte waar ook ander mense (vreemdelinge) mag woon (Eze 47:21-23). Dit stel onvermydelik aan ons 'n uitdaging tot vreedsame naasbestaan en verdeling van hulpbronne insluitend grond, benewens verskille in kleur, godsdiens en taal. Die beloofde land, trouens die hele aarde, is God se kollektiewe gawe aan die hele mensdom. Daarom is elke persoon geregtig op land. Die aarde, God se skeppings gawe, is toereikend om vir elkeen 'n tuiste te verskaf en aan sy of haar behoeftes te voldoen, mits dit gedeel en bestuur word volgens die wil van die gewer.
McCaulley, Esau D. "Sharing in the son's inheritance : Davidic Messianism and Paul's worldwide interpretation of the Abrahamic land promise in Galatians." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/15701.
Full textSärnbrink, My. "Arns makt : Representationer av makt, positivt kapital och livsmål i berättelserna om tempelriddaren Arn." Thesis, Linköpings universitet, Kultur, samhälle, mediegestaltning, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-70805.
Full textMy Särnbrink hette tidigare My Ravin.
Hood, Stephen l'Argent. "Autochthony, promised land, and exile: Athens and Jerusalem revisited." Thesis, 2006. http://hdl.handle.net/1911/18918.
Full textBrophy, Alisha. "Finding The promised land: the evolution of "Paradise city"." Thesis, 2009. http://hdl.handle.net/2152/ETD-UT-2009-08-247.
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Harper, Steven Craig. "Promised land : the holy experiment and the Walking Purchase /." Diss., 2001. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3036259.
Full textShu-Chieh, Chou. "From Motherland to Promised Land: The Cuban-American Political Attachment." 2005. http://www.cetd.com.tw/ec/thesisdetail.aspx?etdun=U0002-2406200510575800.
Full textChou, Shu-Chieh, and 周淑傑. "From Motherland to Promised Land: The Cuban-American Political Attachment." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/93650066177605435329.
Full text淡江大學
拉丁美洲研究所碩士班
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Ethnic groups affect the U.S. politics. The most influential one among Hispanic Americans is Cuban Americans even though the number of population is far less than Mexican and Puerto Rican Americans. Their political influence is accurate due to the over-forty-year U.S. trade embargo policy resulting in the interest group’s lobbying. This thesis expects to find out the Cuban-American political attachment and performance according to the immigration history, such as, the migration motives, the destination choice, the receiving country’s feedback and the ethnic characteristics and magnetism. And it focuses on the connection between the ethnic economic performance and the political participation. Portes’ Ethnic Enclave Economy Theory indicates the positive effects on social mobility from the ethnic enclave because of the divisions of labor and the entrepreneurial skills that facilitate the self-employment. The ethnic enclave benefits the Cuban-American political participation. The Cuban-American political attachment relates to the immigration history. The migration motive of the Cuban immigration before and after 1980 is due to the political and the economic factors. Referring to the destination choice, it has causes of the U.S. colonization and intervention in Cuban history. And the U.S. attitudes toward the refugees from the communist countries after World War II are positive. It also offers Cubans the right to obtain the legal permanent residence status. Both of them create a favorable circumstance for political participation. Moreover, over half of Cubans residing in Miami, Florida increase the mobility of Latin American trade and immigrants and the political influence. The Cuban-American political attachment divides into the ethnic politics or the exile politics by understanding the position of the interest group, the electoral participation and the debate on the trade embargo policy. The former one implies the immigrants concern with own welfare instead of home country’s affairs; the latter one shows the opposite situation. The Cuban-American political attachment reveals the tendency of the latter one according to the continuity of U.S. trade embargo policy. The Cuban votes determine the U.S. presidential elections. However, Cubans confront barriers of political representation, which may reduce the influence on political attachment and performance. In short, Cuban Americans affect the U.S.-Cuban relations but the effect will no longer be the same.