Dissertations / Theses on the topic 'Radio in religion Australia'
To see the other types of publications on this topic, follow the link: Radio in religion Australia.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Radio in religion Australia.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Hope-Hume, Bob. "Radio, community and the public : Community radio in Western Australia." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1997. https://ro.ecu.edu.au/theses/889.
Full textAbstract:
This thesis examines community radio in Western Australia and its relationship to "the public sphere". The public sphere is that field in which private. persons interact with other private. persons and in so doing construct a 11public". Public opinion is formed through this interaction in the public sphere. The media provide a major part of that interaction. Moreover, the media determine which voices are privileged within the communicative sphere. Drawing from Jurgen Habennas I explore theories of the public sphere arguing that community radio constructs a new form of public sphere in contemporary culture. I explore notions of democratic radio following the theories of Harold Innis to explore how elites have attempted to control communication. I argue that community radio provides a participatory medium which democratises the medium and allows for a more comprehensive formation of public opinion through the creation of informed rational discussion in the public sphere. This thesis provides an overview of broadcasting and the public in Western Australia with background on the history and development of community radio. It examines the notion of the public as a site of struggle and examines how community radio seeks to challenge the status quo in Western Australian culture. as well as seeking to facilitate- ideas on the role of radio as a democratic medium.
2
Fulcher, Helen Margaret. "A qualitative analysis of radio news in Australia." Title page, contents and abstract only, 1987. http://web4.library.adelaide.edu.au/theses/09ARM/09armf962.pdf.
Full text
3
Order, Simon. "Community radio in Western Australia: Notions of value." Thesis, Order, Simon (2013) Community radio in Western Australia: Notions of value. PhD thesis, Murdoch University, 2013. https://researchrepository.murdoch.edu.au/id/eprint/17050/.
Full textAbstract:
Although community radio in Australia is now well established and considered an important part of the radio sector, in today’s economically driven world it is at the bottom of the media money pile. In order to argue for its continuing existence, funding and development in an ever-changing media landscape, some means of capturing its value is essential. This thesis develops a theoretical framework of value for community radio from existing literature and through the testing of the framework at three community radio stations in Perth, Western Australia. Through a combination of interviews with staff, observation/participation and audience focus groups the testing exercise provides a multimodal insight into the values and operation of community radio as reflected in real life practice. The analysis will reveal whether the framework of value can be successfully operationalised in the field, how value is perceived by the study participants, and to what extent value is contingent upon the characteristics of the individual community radio stations. The evidence collected also has the potential to inform policy-making at a community radio station.
4
Armstrong, John Malcolm. "Religious attendance and affiliation patterns in Australia 1966 to 1996 : the dichotomy of religious identity and practice." View thesis entry in Australian Digital Theses Program, 2001. http://thesis.anu.edu.au/public/adt-ANU20020729.140410/index.html.
Full text
5
Stoneman, Timothy H. B. "Capturing Believers: American International Radio, Religion, and Reception, 1931-1975." Diss., Georgia Institute of Technology, 2005. http://hdl.handle.net/1853/10415.
Full textAbstract:
Capturing Believers provides a history of the reception of American conservative evangelical missionary broadcasting from its inception in 1931 through the rise of the commercial era in 1970. The dissertation narrates accounts of two major Protestant stations, HCJB and ELWA, located in Ecuador and Liberia, respectively, as well as the U.S.-based project to build a custom transistor radio for the mission field. Employing a case-study approach, the thesis demonstrates the innovativeness of religious broadcasters who formulated a range of pragmatic responses to the drastic shortage of receiving sets in the southern hemisphere, including the use of social convention and the development of pretuned receiver technology. Missionary stations imported not only radios, but a constellation of American values into host countries through their reception activities. Overall, officials employed creative methods to construct a particular type of listener experience known as radio capture, characterized by regular listening in a domestic setting. By penetrating into the home or village and exposing listeners to proprietary broadcasts on a continual, even daily, basis, missionary receiver programs legitimized American conservative evangelicalism abroad and sowed seeds for a widespread revival of Protestantism in Latin America and Africa after 1970.
6
Stoneman, Timothy H. B. ""Capturing believers American international radio, religion, and reception, 1931-1975" /." Available online, Georgia Institute of Technology, 2006, 2006. http://etd.gatech.edu/theses/available/etd-11282005-173744/.
Full textAbstract:
Thesis (Ph. D.)--History, Technology and Society, Georgia Institute of Technology, 2006.Dr. Susan Smulyan, Committee Member ; Dr. John Tone, Committee Member ; Dr. Larry Foster, Committee Member ; Dr. Steve Usselman, Committee Member ; Dr. John Krige, Committee Chair.
7
El, Ghul Saba. "A future for community radio in Australia: Funding, licensing and legislative issues." Queensland University of Technology, 2004. http://eprints.qut.edu.au/15987/.
Full textAbstract:
The community radio sector is an important cultural resource for the Australian community. It is experiencing rapid growth with an increase in the number of licensed radio stations, however, government funding has not proportionally increased and this is threatening the financial viability of many stations. The key issue addressed in this research is the need to find ways to enhance community radio's sources of funding without imperilling its status as a not-for-profit sector. This study argues that there is no inherent conflict between entrepreneurial principles and not-for-profit principles, and as long as all revenue is invested back into the station, then there should be no limit on income generation for community radio. Overseas community radio experience supports this argument.
8
El-Ghul, Saba. "A future for community radio in Australia: Funding, licensing and legislative issues." Thesis, Queensland University of Technology, 2004. https://eprints.qut.edu.au/15987/1/Saba_El-Ghul_Thesis.pdf.
Full textAbstract:
The community radio sector is an important cultural resource for the Australian community. It is experiencing rapid growth with an increase in the number of licensed radio stations, however, government funding has not proportionally increased and this is threatening the financial viability of many stations. The key
issue addressed in this research is the need to find ways to enhance community radio's sources of funding without imperilling its status as a not-for-profit sector.
This study argues that there is no inherent conflict between entrepreneurial principles and not-for-profit principles, and as long as all revenue is invested back into the station, then there should be no limit on income generation for
community radio. Overseas community radio experience supports this argument.
9
Cox, Philip F. "Student beliefs about learning in religion and science in Catholic schools." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2004. https://ro.ecu.edu.au/theses/799.
Full textAbstract:
The focus of this study is the impact of student perception of the validity of content on student learning. It is proposed that, if the content of a subject is perceived by students as being different to the content of another subject, a result of this perceived difference is that students will treat their learning in these subjects differently. To test this proposal, student beliefs about items from the content of the religious education course are compared with student responses to items of content of their science course. A sample of 1418, year 11 students from nine co-educational Catholic secondary schools were asked to respond to a series of outcome statements from the year 10 religious education and science courses. The questionnaire asks two questions; one, can• the student recall being taught each item; and two, does the student believe that the item is true. If the students believe that the item is true, they are asked to indicate one of three possible reasons for their belief. One, they believe the item because the teacher had provided them with evidence that convinced them that the item is true; two, they believe the item because they trust the teacher to teach them what is true, or three they believe the item for some other reason such as faith. This study does not deal with the issue of faith formation, catechesis, new evangelisation or evangelisation which are significant raison•d'etre of Catholic schools and are closely linked to the study of religious education in Catholic schools. Student and staff responses to a number of open-ended questions, and extensive discussions with students in a Reference Group, provide additional insights into the student beliefs regarding the nature of knowledge particularly for the content of their religious education and science courses.
10
Douglas, Steven Murray, and u4093670@alumni anu edu au. "Is 'green' religion the solution to the ecological crisis? A case study of mainstream religion in Australia." The Australian National University. Fenner School of Environment and Society, 2008. http://thesis.anu.edu.au./public/adt-ANU20091111.144835.
Full textAbstract:
A significant and growing number of authors and commentators have proposed that ecologically enlightened (greened) religion is the solution or at least a major part of the solution to the global ecological crisis. These include Birch, 1965 p90; Brindle, 2000; Callicott, 1994; Gardner, 2002, 2003, 2006; Gore Jr., 1992; Gottlieb, 2006, 2007; Hallman, 2000; Hamilton, 2006b, a, 2007b; Hessel & Ruether, 2000b; Hitchcock, 1999; King, 2002; Lerner, 2006a; McDonagh, 1987; McFague, 2001; McKenzie, 2005; Nasr, 1996; Oelschlaeger, 1994; Palmer, 1992; Randers, 1972; Tucker & Grim, 2000; and White Jr., 1967. Proponents offer a variety of reasons for this view, including that the majority of the worlds and many nations people identify themselves as religious, and that there is a large amount of land and infrastructure controlled by religious organisations worldwide. However, the most important reason is that religion is said to have one or more exceptional qualities that can drive and sustain dramatic personal and societal change. The underlying or sometimes overt suggestion is that as the ecological crisis is ultimately a moral crisis, religion is best placed to address the problem at its root.
¶
Proponents of the above views are often religious, though there are many who are not. Many proponents are from the USA and write in the context of the powerful role of religion in that country. Others write in a global context. Very few write from or about the Australian context where the role of religion in society is variously argued to be virtually non-existent, soon to be non-existent, or conversely, profound but covert.
¶
This thesis tests the proposition that religion is the solution to the ecological crisis. It does this using a case study of mainstream religion in Australia, represented by the Catholic, Anglican, and Uniting Churches. The Churches ecological policies and practices are analysed to determine the extent to which these denominations are fulfilling, or might be able to fulfil, the proposition. The primary research method is an Internet-based search for policy and praxis material. The methodology is Critical Human Ecology.
¶
The research finds that: the greening of these denominations is evident; it is a recent phenomenon in the older Churches; there is a growing wealth of environmentalist sentiment and ecological policy being produced; but little institutional praxis has occurred. Despite the often-strong rhetoric, there is no evidence to suggest that ecological concerns, even linked to broader social concerns (termed ecojustice) are core business for the Churches as institutions. Conventional institutional and anthropocentric welfare concerns remain dominant.
¶
Overall, the three Churches struggle with organisational, demographic, and cultural problems that impede their ability to convert their official ecological concerns into institutional praxis. Despite these problems, there are some outstanding examples of ecological policy and praxis in institutional and non-institutional forms that at least match those seen in mainstream secular society.
¶
I conclude that in Australia, mainstream religion is a limited part of the solution to the ecological crisis. It is not the solution to the crisis, at least not in its present institutional form. Institutional Christianity is in decline in Australia and is being replaced by non-institutional Christianity, other religions and non-religious spiritualities (Tacey, 2000, 2003; Bouma, 2006; Tacey, 2007). The ecological crisis is a moral crisis, but in Australia, morality is increasingly outside the domain of institutional religion. The growth of the non-institutional religious and the spiritual but not religious demographic may, if ecologically informed, offer more of a contribution to addressing the ecological crisis in future. This may occur in combination with some of the more progressive movements seen at the periphery of institutional Christianity such as the eco-ministry of Rev. Dr. Jason John in Adelaide, and the Creation Spirituality taught, advocated and practiced by the Mercy Sisters Earth Link project in Queensland.
11
Morgan, James Allen. "Religious radio broadcasting in a town and country setting." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
Full text
12
Lane, Karen Lesley. "Broadcasting, democracy and localism : a study of broadcasting policy in Australia from the 1920s to the 1980s." Title page, table of contents and abstract only, 1987. http://web4.library.adelaide.edu.au/theses/09PH/09phl2651.pdf.
Full text
13
Bellamy, John. "Why people don't go to church : a study of factors associated with non-participation and participation in church in Australia." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2001. https://ro.ecu.edu.au/theses/1071.
Full textAbstract:
Church-based religion in the western world is considered by many sociologists to be in decline. The causes of this decline have been linked to secularising processes such as institutional differentiation, urbanisation, industrialisation, and the rise of scientific rationalism. The primary research aim of this study is to identify what contribution the religious beliefs of individuals, their demographic characteristics, their work and leisure patterns, their attitudes and experiences of churches and their experience of the urban environment, make towards understanding patterns of non-participation and participation in local churches. A secondary research aim is to identify to what extent theories of secularisation and other theories of religious change receive support from these empirical findings, as well as from other social surveys and historical sources examined in the study. In order to address the primary research aim, a random sample, community survey was carried out. This survey included a wide range of questions covering the issues designated for research~ as well as eliciting stated reasons for non-participation. This survey differs from many others in that it was limited to selected local areas, enabling some assessment to be made of the impact of the physical characteristics of these local areas on church attendance patterns. Initially the data analysis focuses on bivariate relationships between particular characteristics of respondents and their extent of church participation. Thereafter, the data are subjected to multi-variate analysis, in order to identify the contribution of each variable while controlling for the effects of other variables. Path analysis and partial correlations are used to begin to identity the likely causal links between variables in the study. The study concludes that the certainty and salience of traditional religious beliefs and practices make the greatest contribution towards explaining patterns of church participation and non-participation. While the relationship between beliefs and nonparticipation can be shown to conform with secularisation theory, there are doubts about the direction of causality. There is evidence of the significant impact of religious socialisation during childhood on later patterns of participation and nonparticipation, and the likelihood of further declines in church attendance levels due to cohort differences. Many of the variables traditionally associated with conventional secularisation theory such as education, workforce involvement and aspects of urbanisation offer only a partial explanation of non-participation in church. By comparison, variables associated with leisure, material goals and the pursuit of happiness are more strongly related to church participation at the individual level. These provide evidence of other ways in which modernity interacts with religion to produce secularisation, apart from the rising tide of rationality associated with modernity.
14
Delaney, Helen Mary. "The evolution of governance structures of the Sisters of Mercy of Australia, 1846-1990." Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7643.
Full text
15
Metropulos, Christopher T. "Reaching beyond the parish : radio ministry in the Orthodox Christian Church /." Web site includes daily devotional and weekly newsletter, 2004. http://www.receive.org/.
Full text
16
Lewke, Christian. "Der verfassungsrechtliche Kulturauftrag des öffentlich-rechtlichen Rundfunks : eine funktionsbezogene Betrachtung des Mediums in seiner Bedeutung für Individuum, Gesellschaft, Kunst, Wissenschaft und Religion /." Frankfurt am Main [u.a.] : Lang, 2007. http://www.gbv.de/dms/ilmenau/toc/537894128.PDF.
Full text
17
Lake, Meredith. "'Such spiritual acres' Protestantism, the land and the colonisation of Australia, 1788-1850 /." Connect to full text, 2008. http://hdl.handle.net/2123/3983.
Full textAbstract:
Thesis (Ph. D.)--University of Sydney, 2008.Title from title screen (viewed Apr. 22, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of History, Faculty of Arts. Includes bibliographical references. Also available in print form.
18
Kelleher, Matthew H. "Archaeology of sacred space the spatial nature of religious behaviour in the Blue Mountains National Park Australia /." Connect to full text, 2002. http://ses.library.usyd.edu.au/handle/2123/4138.
Full textAbstract:
Thesis (Ph. D.)--University of Sydney, 2003.Title from title screen (viewed April 6, 2009). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Archaeology, Faculty of Arts. Degree awarded 2003; thesis submitted 2002. Includes bibliographical references. Also available in print form.
19
Sonko, Fatoumata Bernadette. "Les usages paradoxaux de la radio à travers les émissions interactives au Sénégal : les exemples de Sud-FM, de RFM et FM Awagna." Bordeaux 3, 2010. http://www.theses.fr/2010BOR30076.
Full text
20
Xiangtao, David Wang. "News "Outlook" in international broadcasting : a case study of Radio Australia's Connect Asia program /." Connect to thesis, 2009. http://repository.unimelb.edu.au/10187/6670.
Full textAbstract:
The main proposition of this thesis is that the news media serve as public connectors in sustaining and stabilizing national citizens’ transnational public connection to the global public sphere. The term transnational public connection refers to civic orientation to affairs beyond national borders. This approach builds on Couldry et al.’s (2006, 2007)’s notion of nationally based “public connection”. This thesis contends that in order to fulfill such a role, the news media need to provide international news with a transnational outlook, which interprets and describes international events and affairs in relation to different countries, the region and ultimately the globe.Considering different factors affecting international news reporting, this thesis posits that news content carried by international broadcasters would generally have a broader outlook than national news media. Hence it focused its effort on examining one type of international broadcaster: government-funded shortwave radio. This thesis argues that shortwave radio broadcasting is still relevant in today’s multimedia environment. This thesis contends that shortwave radio broadcasting functions as a crucial supplementary “external public connector” in connecting publics located in the world’s less developed regions and/or under repressive regimes to the global public sphere. Therefore it is important for them to incorporate transnational news outlook in their news reporting.
This thesis argues that shortwave radio broadcasters’ core mission of carrying out government public diplomacy does not necessarily act as an impediment to their incorporating a transnational outlook in their news reporting. It proposes that the changing notion of public diplomacy is theoretically intertwined with the concept of transnational public connection; hence it is potentially an impetus for news with transnational outlook to emerge. But for such potential to be fully realized, this thesis argues that the broadcasting stations needs to have certain levels of editorial independence and be able to balance the interests of its home country and target region in its news coverage.
Using Australia’s international shortwave broadcaster, ABC Radio Australia as a case study, this research attempts to discover whether international news with a transnational outlook could be found and to try to define the parameters of such a type of news. Operationalizing a three dimensions approach proposed by Berglez (2008) in a quantitative content analysis, this study examined news content broadcast by Radio Australia’s flagship news program Connect Asia over a period of nine weeks. It found that news with a transnational outlook does exist in Connect Asia’s news coverage and the emergence of this type of news is closely linked with news topics. This type of news is more likely to emerge in news topics such as environment and health. It also found that news with a transnational outlook comprises a very small proportion of the totality of Connect Asia’s news coverage. The frequency of such news is limited by Connect Asia’s overwhelming focus on the news topic of politics. This thesis discusses several contributory factors which resulted in Connect Asia’s overall emphasis on politics and contends that government-funded international broadcasters, as well as other international broadcasters might need to de-politicize and broaden the scope of their news coverage in order to further incorporate a transnational outlook.
21
Wong, Oiwei Ivy. "Star formation and galaxy evolution of the local universe based on HIPASS /." Connect to thesis, 2007. http://eprints.unimelb.edu.au/archive/00004069.
Full text
22
Damome, Lakétienkoia Étienne. "Radios et religion en Afrique : information, communication et/ou prosélytisme : analyse comparée des cas du Bénin, Burkina-Faso, Ghana et du Togo." Bordeaux 3, 2007. http://www.theses.fr/2007BOR30060.
Full textAbstract:
Les nombreux changements intervenus dans le domaine de la radiophonie en Afrique peuvent être analysés de diverses manières. Ce travail prend l’option de les aborder par le biais du rapport avec la religion. Le fait religieux semble en effet constituer un secteur de choix pour les diffuseurs africains. Quels sont les enjeux, les fonctions et les contenus de cette tendance ? Quelle place occupe la religion dans l’être et le devenir des radios africaines ? Comment les médias utilisent-ils le fait religieux et, inversement, quels usages les religieux font-ils des médias ? Telles sont quelques-unes des questions auxquelles le travail répond. Il constitue une contribution aux Sciences de l’Information et de la Communication dans une double dimension : étude des médias et étude de la communication des organisationsThe numerous changes that happened in the domain of radiotelephony in Africa can be analysed in diverse ways. This research has optioned to address these by means of its relationship with religion. Religious discourse seems to have constituted a sector of choice for the African diffusers. What are the issues, the functions and the contents of this tendency? What place does religion occupy in the African radio at present and what place does it have in its future? How do the media use religious discourse and, inversely, what use do religious leaders make of the media? These are some of the questions that this research responds to. It constitutes a contribution to the Science of Information and Communication in a double dimension: the study of media and study of the communication of organisations
23
McPeek, Samuel E. "Religious Rhetoric and the Radio| The Sermons of Rev. Dr. Oswald C.J. Hoffmann, International Lutheran Hour Speaker, 1955-1985." Thesis, University of Louisiana at Lafayette, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10286523.
Full textAbstract:
McPeek, Samuel E. Bachelor of Arts, Concordia College, Ann Arbor, MI, Spring 1978; Master of Divinity, Concordia Seminary, Spring 1982; Master of Science, University of Louisiana at Lafayette, Spring 2007; Doctor of Philosophy, University of Louisiana at Lafayette, Summer 2017 Major: English Title of Dissertation: Religious Rhetoric and the Radio: The Sermons of Rev. Dr. Oswald C.J. Hoffmann, International Lutheran Hour Speaker, 1955 - 1985 Dissertation Director: Dr. Keith Dorwick Pages in Dissertation: 199; Words in Abstract: 281 ABSTRACT Rev. Dr. Oswald C.J. Hoffmann served as the speaker of The Lutheran Hour, an internationally broadcast religious radio program, from 1955 until 1988 and as Speaker-Emeritus from 1988 until his death in 2005. As a Lutheran pastor, Hoffmann brought with him almost twenty years of ministry experience as a parish pastor, a college professor, and the first public relations director of the Lutheran Church?Missouri Synod (LCMS), as well as the skills of a gifted preacher. Throughout the three decades that Hoffmann served in this position, he was much more than a voice on the radio and his notoriety extended well beyond the structure of his own denomination; he was well known both nationally and internationally, meeting with and interviewing political leaders, business leaders, celebrities, and dignitaries worldwide. Although Hoffmann was a major religious figure and a popular preacher of the second half of the twentieth century, little scholarship has been conducted on his preaching. The question this dissertation will address is, how is Hoffmann?s preaching distinct amidst the many voices proclaiming the faith? There are two ways in which this question can be addressed: the first is theologically and the second is rhetorically. Theologically, this dissertation will argue that it was Hoffmann?s style of preaching as pastoral care, or Seelsorge (the term used by Luther), that made him an effective radio preacher and furthermore, his preaching exemplified and contributed to the overall tradition of Lutheran homiletics. Rhetorically, however, this dissertation will investigate how Hoffmann keeps his radio audience?s attention against the sonic field in which he preaches. In order to address this question, I will analyze Hoffmann?s sermons using the five canons of rhetoric: Invention, Arrangement, Style, Memory, and Delivery.
24
Barratt, David, and n/a. "Movement patterns and prey habits of house cats felis catus (l.) in Canberra, Australia." University of Canberra. Resource, Environmental & Heritage Sciences, 1995. http://erl.canberra.edu.au./public/adt-AUC20060607.160345.
Full textAbstract:
House cat movements in Canberra suburbs adjacent to grassland and forest/woodland
areas were examined using radio-telemetry over 9 months. Information on the
composition of vertebrate prey caught by house cats in Canberra was also collected by
recording prey items deposited at cat owners' residences over 12 months.
Home range areas of 10 suburban house cats, and a colony of seven farm cats, were
examined using 95% convex polygons. Nocturnal home range areas of the suburban
cats varied between 0.02 and 27.93 ha (mean 7.89 ha), and were larger than diurnal
home range areas (range 0.02 to 17.19 ha - mean 2.73 ha). Nocturnal home range areas
of cats from the farm cat colony varied between 1.38 and 4.46 ha (mean 2.54 ha), and
were also larger than diurnal home range areas (range 0.77 to 3.70 ha - mean 1.70 ha).
Activity levels were greater at night than during the day, though diel activity patterns
varied seasonally in response to ambient temperature. Four suburban house cats moved
between 390 m and 900 m into habitat adjoining the suburb. Movements further than
100-200 m from the suburb edge were always made at night. Polygons describing the
home ranges of these animals were strongly spatially biased away from the suburban
environment, though the cats spent the majority of their time within the bounds of the
suburb.
In addition to nocturnal and diurnal effects, home range areas, and subsequently habitat
utilisation, appeared primarily determined by the density and spatial distribution of cats
utilising separate food resources, and the dominance of individual cats in local social
hierarchies, rather than gender or neutering effects. Home ranges of cats in the farm cat
colony overlapped extensively, as did those of cats living at the same suburban
residence. There was little or no overlap between the home ranges of cats from different
residences. Barriers, in the form of busy roads, appeared to also significantly influence
home range size and shape.
Within home range areas, house cat movements during the day appeared strongly
influenced by available cover (drains, tall grass, fences and shrubs etc.), and the location
of resting/sunning spots and hunting sites close to home. At night, movement patterns
appeared influenced by the location of favoured hunting sites toward the outer edges of
home range areas (in this study, tall grass and scrub/forest habitat, and farm buildings).
Nineteen hundred and sixty one prey items representing 67 species were reported or
collected. Sixty-four percent of the prey items were introduced mammals, with native
birds comprising 14%, introduced birds 10%, unidentified birds 3%, reptiles 7%,
amphibians 1% and native mammals 1%. Predation appeared to be largely
opportunistic with respect to spatial and temporal (daily and seasonal) prey availability
and accessibility. All amphibians and 62% of mammals taken by cats not confined at
night, were caught at night. In contrast, 70% of birds caught, and 90% of reptiles, were
taken during the day (45% of birds between 0600 h and 1200 h, and 61% of reptiles
between 1200 h and 1800 h). There was some evidence that small mammals are
preferred prey of house cats.
The mean number of prey items reported per cat over 12 months - 10.2 � 2.66 (2SE,
n=138) - was significantly lower than mean predation per cat per year - 23.3 � 6.16
(2SE, n=138) - estimated by cat owners before the prey survey began. Seventy percent
of cats were observed to catch less than 10 prey items over 12 months, but for 6% of
cats, more than 50 prey items were recorded. Because counts of the amount of prey
caught per house cat per unit time were highly positively skewed, data assumptions and
statistical parameters used to extrapolate results from the study sample of cats, to the
house cat population of Canberra, had a significant effect on estimates of total predation
in Canberra. The precision of the total predation estimate was low (± 25%), from a
sample of 0.3% of the Canberra house cat population. The accuracy of such estimates
are dependent on how representative the study cat sample is of the wider house cat
population, and on the proportion of prey items not observed by cat owners.
The total amount of prey taken was not significantly influenced by cat gender, age when
desexed, or cat breed. Nor did belling or the number of meals provided per day have a
significant influence on predatory efficiency. Cat age and the proportion of nights spent
outside explained approximately 11 % of the variation in the amount of prey caught by
individual cats. House cat density and distance to prey source areas (rural/grassland
habitat) explained 43% of variation in predation on introduced mammals and birds.
The impact of predation beyond suburb edges is likely to be most significant on
populations of small to medium sized arboreal and ground-dwelling mammals, because
of their nocturnal nature, and because they appear to be preferred prey types of house
cats. Impacts on diurnally active prey, such as most birds and reptiles, are likely to be
confined to within 200 m of residential housing (possibly further where good cover is
available). Properly enforced nocturnal confinement should restrict the range sizes of
cats that roam widely and utilisation of habitat beyond suburb edges, and also reduce
predation on mammals and amphibians. Night-time curfews however, are unlikely to
greatly reduce predation on diurnally active species, including most birds and reptiles.
Curfews are currently neither widely adopted nor effectively practiced in Canberra.
Estimates of predation by house cats, particularly extrapolated estimates, should be
treated with caution. They do not necessarily reflect relative impacts on different prey
types. Nor do high rates of predation prove prey populations are detrimentally effected,
particularly in urban environments. Nonetheless, on a small (backyard) scale in
suburban environments, and in habitat within 1 km of residential housing, including
isolated private properties, predation by individual cats may threaten populations of
native wildlife. Hunting by house cats is particularly undesirable in relatively
undisturbed habitat because of fundamental differences in the ecological processes
operating in these areas (especially isolated remnants) compared with contrived and
modified suburban environments. Adverse impacts on native fauna will always be
potentially greatest in undisturbed habitat adjacent to new residential developments
25
Kyme, Brian. "Six Archbishops and their ordinands: A study of the leadership provided by successive Archbishops of Perth in the recruitment and formation of clergy in Western Australia 1914-2005." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2005. https://ro.ecu.edu.au/theses/631.
Full textAbstract:
This thesis seeks to tell the story of the evolution of ordained ministry in the Christian Church, with an emphasis on the work of the ministry in the Anglican Church of Western Australia since the arrival of the first settlers in 1829. After a brief look at the early days, the focus is on the efforts to recruit ordination candidates in Western Australia during the terms of each of the six Archbishops of Perth from 1914 up to the present time. An integral part of the narrative is the histories of the Perth Clergy Training College, later renamed St John's College, from 1899 to 1929 and John Wollaston Theological College, which has served varying roles from 1957 to the present time. Particular attention is given to the period 1972 to 1981, when Wollaston was home to the Interim Course for candidates who, in those years, were sent interstate for their primary theological education. They returned to Perth for a year's training and reflection in pastoral ministry before being ordained and appointed to parishes. The narrative relates how, with the exception of Archbishop Le Fanu, the Archbishops believed that there should be an ordination training programme in Western Australia. The first and third Archbishops believed that the priority was for ordinands to have a liberal education at University, so they could hold their own, as it were, with the leaders of other professions in the community. Archbishop Carnley, in particular, believed that the teaching of theology snould be university based, because it was a fundamental discipline. And so we follow the story to the present time when theological education is based at Murdoch University and is taught in an ecumenical setting with each participating church conducting its own programmes in the areas of pastoral care and ministry formation. The total process for the training of clergy presently in vogue is one in which the Church in Western Australia should have justifiable pride, yet the study does suggest that there are some areas that Church leaders might well consider ripe for further development.
26
Jang, Ki-soo. "The place of human services in the Uniting Church in Western Australia : perceptions of the ministers and some consideration of issues for service delivery." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1993. https://ro.ecu.edu.au/theses/1147.
Full textAbstract:
This thesis explores the relationship between the provision of human services and the role of the church with special reference to the Uniting Church's role in Western Australia. The church's involvement in human service is examined as an expression of the church's responsibility to practise the religious teachings of compassion and charity. However, such claims as to the church's responsibility were received with degrees of acceptance and resentment by different church denominations. Despite the definite teachings of the Bible about the importance of the church to the world of which it is a part, as this study has explored, they remain as mere speculations. This study is an attempt to examine the extent to which biblical teachings about the church's involvement in human service receive support from the parish ministers. It was assumed that the degree of acceptance will also determine the scope of the church's role in the area of human services. The majority of parish ministers included in the study supported the role and involvement of the church in human service areas. The church's role in human service is universally accepted. The critical issue appears to be whether or not the parish ministers should be expected to assume the major responsibility of the caring role for the church. Ministers did acknowledge the growing demand for their involvement in "human", as against "religious" affairs due to widespread social problems across the parishes. Yet, they see that their theological training is inappropriate to deal with such problems. In contrast to the ministers' positive perception of the church's role in human services, the study shows the limited or declining funding contributions to human services as evidenced by the budget of the Synod of W.A. Along with the trend of declining church funding, all the study subjects (ministers, co-ordinator and agency directors) expressed concern about the decreased church identity in the provision of human services, The parish ministers' view is that it is important for the church to maintain its identity in the area of human services and this cannot occur without improved funding commitment. As the first attempt at a systematic study of the church's role in human service, this study has come up with a number of observations which will contribute to the future planning and implementation of human services by the Uniting Church in Western Australia.
27
Wedel, Kip A. "One nation on the air: the centripetalism of radio drama and American civil religion, 1929-1962." Diss., Kansas State University, 2011. http://hdl.handle.net/2097/8570.
Full textAbstract:
Doctor of PhilosophyDepartment of History
Robert D. Linder
During the 1950s, a decade scholars call the high point of American civil religion, journalist and historian William Lee Miller complained that the “popular religious revival is closely tied to a popular patriotism, of which it is the uncritical ally: religion and Americanism, god and country, Cross and flag.” If it bothered Miller that Americans too often “slipped unnoticing from one to the other,” he suspected that at least part of the problem had to do with mass media. “It is ‘salable’ religion,” he quipped, “quite clearly and often quite candidly cut to fit the requirements of Hooper ratings, box offices, and newsstand sales.” This study examines the relationship between American civil religion and radio drama in the 1950s as well as the two decades that shaped the 1950s, the 1930s and 1940s. It argues that by adapting an earlier tradition of civil religion to the twentieth century’s popular, mass-mediated culture, radio drama reinforced the centripetalism of American public life in those decades. Radio was the right medium at the right time for a nation new to global leadership and eager to rebuild its economy. As a national medium, radio enabled civil religion to continue its role in helping to forge a national identity, and as an emotionally intense medium — or what media theorist Marshall McLuhan called a “hot” medium — radio connected individual Americans to an ethereal, imagined “community of the air.” This study sheds light on constructions of the mid-twentieth century as an era of consensus in the United States by examining how centripetalism was constructed not simply by specific actors, such as the federal government and corporate broadcasting networks, but also by the specific properties of the dominant national medium, radio, and by radio’s ability to unite Americans around deep-seated civil religious understandings of their nation. It contributes to the scholarly conversation about civil religion by locating it not only in official pronouncements and public ceremonies, but also in commercial, mass-mediated cultural products, something most Americans consumed daily.
28
Sow, Fatimata. "La construction d'un discours persuasif : les émissions religieuses à la radio sénégalaise." Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/29650/29650.pdf.
Full textAbstract:
Cette recherche porte sur le discours radiophonique produit par deux animateurs d’émissions religieuses au Sénégal. Partant du constat selon lequel les hommes religieux musulmans utilisent abondamment les ondes privées et publiques pour transmettre leurs messages et convaincre les fidèles de l’importance des valeurs religieuses, nous avons comme objectif de dégager le message qu’ils véhiculent et d’identifier les outils discursifs qu’ils utilisent pour y parvenir. Pour cela, nous nous fondons sur un corpus d’émissions radiophoniques interactives et non interactives, et ce, afin d’analyser le comportement des animateurs devant le tiers absent (l’auditeur) ou en sa présence (l’appelant ou l’invité). Notre corpus est plus précisément constitué de 29 émissions produites par deux animateurs et enregistrées à l’hiver 2010.
Tout d’abord, sur le plan de la structure, nous nous sommes basée sur l’approche séquentielle empruntée à l’analyse conversationnelle. Nous avons ainsi pu identifier les rituels qui sont très présents et permettent la mise en place des rôles et des intentions de tous les participants. Nous avons aussi relevé la particularité de ces discours qui repose sur des schémas de type explicatif utilisés par les deux animateurs dans le but de présenter certains faits, mais aussi de convaincre les auditeurs. Cette construction discursive marque le désir des animateurs de produire un discours pédagogique. Une analyse de contenu a aussi été réalisée afin de mettre au jour les différents thèmes abordés, ce qui nous a permis de voir que les animateurs religieux ne se concentrent pas uniquement sur des thèmes liés à la religion, mais, qu’ils abordent aussi des questions sociales, historiques, politiques, etc.
Ensuite, pour mettre en lumière la relation interpersonnelle entre les animateurs et leurs différents interactants, nous avons analysé les termes d’adresse et les actes de langage. Il ressort de cette étude que les différents participants construisent une relation harmonieuse. Nous avons enfin identifié les différentes figures qui entrent en jeu dans la construction des discours des deux animateurs. Nous avons ainsi déterminé que les animateurs combinent
des éléments relevant de l’ethos, du logos et du pathos pour construire leur discours en vue de convaincre leurs auditeurs et de construire leur charisme.This work is about media discourse, especially religious discourses on senegalese radios. We decided to work on this subject because we have noticed that religious leaders use the public as well as the private airwaves to convey their messages. These leaders have developped several skills to become popular and to keep and convince their faithfuls. The purpose of this thesis is to get an insight into the leaders’ messages on the religious, social and cultural domains and also to find the tools they use to reach their goals. To carry out this work, we have collected a corpus of 29 broadcasts from two hosts. Among these broadcasts, 12 are non interactive. The others are interactive and concern the listerners (12 broadcasts), the guests (two broadcasts) and the co-hosts (three broadcasts). First, on the structural level, we based ourselves on the sequential approach borrowed from the conversationalists. We were so able to identify the rituals, which are very important and allow to see the different roles and places of all the participants. We also found that these discourses are based on discursive diagrams used by both hosts. Their objective is to present certain facts, but, above all, to convince the listeners. This construction marks their desire to produce a pedagogical speech. Was also realized a content analysis to bring to light the main topics discussed during the broadcasts, this allowed us to see that the religious hosts don’t concentrate only on themes connected to the religion but, they also deal with social, historical, political questions, etc. Then, to show the interpersonal relation between the hosts and their various participants, we analyzed the terms of address and the speech acts. It emerges from this study that the various participants build a harmonious relationship. We finally identified the various figures, which come into play in the construction of the hosts’ discourses. This analysis helps us to determine that the hosts combine ethos, logos and pathos to convince the listeners.
29
Simmons, Arlecia Deandra Berkowitz Daniel. ""Serving sinners, comforting saints and increasing faith" the Reverend Edythe Stirlen's imagined radio church community /." Iowa City : University of Iowa, 2009. http://ir.uiowa.edu/etd/435.
Full text
30
Ingram, Evan. "Rebuilding Nara’s Tōdaiji on the Foundations of the Chinese Pure Land: A Campaign for Buddhist Social Development." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493371.
Full textAbstract:
This dissertation considers how Chinese models of Buddhist social organization and Pure Land thought undergirded the Japanese monk Chōgen’s campaign to restore the Great Buddha of Tōdaiji, destroyed in the Gempei civil war at the end of the 12th century. While Chōgen’s activities as chief solicitor of the campaign partially owed to his network of social connections earned through a selective Buddhist education, Chōgen’s three pilgrimages to China were crucial for providing much of the knowledge, methods, and technologies that made possible the largest religious and civil engineering project attempted in Japan to that time.
Though nominally a Buddhist monk, Chōgen embodied the ideal of a polymath. In order to recreate Japan’s foremost Buddhist symbol, he was compelled to assume a wide range of responsibilities: fundraising among aristocrats and warriors; forming a network of lieutenants, donors, and common devotees; managing temple estates that provided revenues; developing transportation infrastructure to carry materials and supplies; casting the Great Buddha statue; overseeing religious rites; and finally, rebuilding Tōdaiji’s halls. These diverse activities required creative forms of religio-social networking and technologies not extant in Japan.
During his travels to the Chinese port city of Ningbo, as well as the religious mountains of Tiantaishan and Ayuwangshan, Chōgen learned of Pure Land halls built by lay confraternities, and adopted them as models for the later sanctuaries he constructed around Japan for proselytization and fundraising purposes. He also borrowed organizational principles from Chinese Pure Land societies from the urban centers of Ningbo and Hangzhou in order to create a massive Pure Land network in his homeland that embraced former militants from the civil war, the imperial family, monastics from a wide range of institutions, and even the common populace – all of whom contributed to the Tōdaiji rebuilding effort.
Ultimately, the fields of religion and technology that Chōgen imported from China not only enabled the reconstruction of Japan’s most important Buddhist temple, but also brought Japan into the fold of an emerging East China Sea religious macroculture of the late 12th and early 13th centuries that expanded with the activities of traders and later Japanese pilgrims who would emulate Chōgen’s voyages.East Asian Languages and Civilizations
31
Sunderland, Sophie Monica May. "Representations of the secular : neutrality, spirituality and mourning in Australia and Canadian cultural politics." University of Western Australia. English and Cultural Studies Discipline Group, 2009. http://theses.library.uwa.edu.au/adt-WU2009.0177.
Full textAbstract:
[Truncated abstract] This thesis explores the ways in which 'the secular' is represented in contemporary Australian participatory art, screen, and print cultures. Secularisms are currently the subject of analysis in a broad range of disciplines within the humanities, and this thesis intervenes upon the field by focusing on the cultural politics of representations of embodied, spatialized secularisms. The secular is commonly defined in opposition to the 'religious,' and can also be extrapolated to the division of public and private spaces. Thus, by considering the occlusions and violences inherent in the ways bodies negotiate and are constructed through space, this thesis argues for the fluidity and porosity of these oppositions. By drawing from Janet Jakobsen and Ann Pellegrini's notion of secularisms, understood as specific, situated narratives of the secular, as well as Talal Asad's and William E. Connolly's conceptions of the secular, this thesis identifies 'neutrality' and 'spirituality' as two key narratives of the secular around which questions of language, embodiment, affect, and subjectivity are set in motion. Here, a regime of representation that constructs 'religious' subjects as outsiders to an imagined Australian national identity is critiqued and reconsidered in terms of anxieties about remembering and living with difference and loss. Rather than defining 'the secular,' this thesis seeks to maintain focus on the context and contingencies of enunciation. Thus, firstly the conflation of secularism with 'neutrality' and 'objectivity' is explored through a discussion of 'defining' secularisms, alongside critique of representations of the Oxford English Dictionary (OED). By identifying the ways in which this 'everyday' text signals exclusions through the privileging of British Protestant Christianity in its contents, colonial history and usage, I consider how 'neutrality' is made contextually and contingently. ... . Here, secular mourning is a suggestive concept that foregrounds 'affective economies' of loss, grief, and mourning alongside openness to the ways in which identity is made and lived relationally, and differently. Given that the representations of Australian secularisms I identify are made by locating 'the religious' elsewhere, this thesis reflects upon this process by including a contingent comparative study of representations of Canadian secularisms. Participatory art including the Secular Confession Booth (2007) in Toronto and The Booth (2008) in Perth, news media debates about secularism in Ontario and
32
Kelleher, Matthew. "Archaeology of sacred space : the spatial nature of religious behaviour in the Blue Mountains National Park Australia." University of Sydney, 2002. http://hdl.handle.net/2123/4138.
Full textAbstract:
Doctor of PhilosophyThis thesis examines the material correlates of religious behaviour. Religion is an important part of every culture, but the impact religion has on structuring material culture is not well understood. Archaeologists are hampered in their reconstructions of the past because they lack comparative methods and universal conventions for identifying religious behaviour. The principal aim of this thesis is to construct an indicator model which can archaeologically identify religious behaviour. The basis for the proposed model stems directly from recurrent religious phenomena. Such phenomena, according to anthropological and cognitive research, relate to a series of spatio-temporally recurrent religious features which relate to a universal foundation for religious concepts. Patterns in material culture which strongly correlate with these recurrent phenomena indicate likely concentrations of religious behaviour. The variations between sacred and mundane places can be expected to yield information regarding the way people organise themselves in relation to how they perceive their cosmos. Using cognitive religious theory, stemming from research in neurophysiology and psychology, it is argued that recurrent religious phenomena owe their replication to the fact that certain physical stimuli and spatial concepts are most easily interpreted by humans in religious ideas. Humans live in a world governed by natural law, and it is logical that the concepts generated by humans will at least partially be similarly governed. Understanding the connection between concept and cause results in a model of behaviour applicable to cross-cultural analysis and strengthens the model’s assumption base. In order to test the model of religious behaviour developed in this thesis it is applied to a regional archaeological matrix from the Blue Mountains National Park in New South Wales, Australia. Archaeological research in the Blue Mountains has tentatively identified ceremonial sites based on untested generalised associations between select artefact types and distinctive geographic features. The method of analysis in this thesis creates a holistic matrix of archaeological and geographic data, encompassing both qualitative and quantitative measures, which generates a statistical norm for the region. Significant liminal deviations from this norm, which are characteristic indicators of religious behaviour are then identified. Confidence in these indicators’ ability to identify ceremonial sites is obtained by using a distance matrix and algorithms to examine the spatial patterns of association between significant variables. This thesis systematically tests the associations between objects and geography and finds that a selective array and formulaic spatiality of material correlates characteristic of religious behaviour does exist at special places within the Blue Mountains. The findings indicate a wide spread if more pocketed distribution of ceremonial sites than is suggested in previous models. The spatial/material relationships for identified religious sites indicates that these places represent specialised extensions of an interdependent socio-economic system where ceremonial activity and subsistence activity operated in balance and were not isolated entities.
33
Mai, Cuong T. "Visualization apocrypha and the making of Buddhist deity cults in early medieval China with special reference to the cults of Amitabha, Maitreya, and Samantabhadra /." [Bloomington, Ind.] : Indiana University, 2009. 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:3380107.
Full textAbstract:
Thesis (Ph.D.)--Indiana University, Dept. of Religious Studies, 2009.Title from PDF t.p. (viewed on Jul 14, 2010). Source: Dissertation Abstracts International, Volume: 70-12, Section: A, page: 4722. Adviser: John R. McRae.
34
Robinson, Cheryl Dorothy Moodai, of Western Sydney Hawkesbury University, and School of Social Ecology. "Effects of colonisation, cultural and psychological on my family." THESIS_XXX_SEL_Robinson_C.xml, 1997. http://handle.uws.edu.au:8081/1959.7/686.
Full textAbstract:
This research is a story about the author’s Murri family. It is about rebirthing the author’s identity, history and culture, and concerns the history and consequences that colonisation has rendered on her family. The story divulges the secrets and problems from the past that continue to affect the author and her family today. Aboriginal history concerns each and every person in Australia. Non-indigenous people need to understand that Aborigines’ spirits belong to this land, that they are a part of it. They need to understand what colonisation has done to Aboriginal families. It is only through understanding and accepting the history of what has happened to thousands of Murri families that their identities and place within their environment can become reality in the minds of non-Aboriginal people. Because a written discourse is alien to the Aboriginal culture and to the author’s psyche, she has rebirthed her family’s stories in both visual and oral language, and combined this with the written. The author’s art is a healing vehicle through which she and her family reconnect with their culture. It is connected with the author’s identity, her heritage. She has created images/objects that reflect what she has discovered of herself and her family. Her creations are imbued with all that is natural, her palette is the land and its produce, thus reconnecting herself with her heritage, the land – mother earth.Master of Science (Hons) Social Ecology
35
Devenish, Stuart Cranford. "The mind of Christ? A phenomenological explication of personal transformation and cosmic revision in Christian converts in Western Australia." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2001. https://ro.ecu.edu.au/theses/423.
Full textAbstract:
Religious converts routinely report differences in the way they attribute meaning as a consequence of religious conversion. Previously known objects, events and persons are perceived differently as a result of a new plausibility structure being brought to bear. Converts experience themselves and their lives as fundamentally problematic due to their limitations in the face of seemingly insurmountable physical, moral or spiritual crises, and set out in search of a resolution to their anguished existence. The resolution comes as they encounter God, the one whom-it is thought-holds within his hands the resolution to their problem and the seeds of their transformation into a new life. The stimulus for this research has come from the researcher's experience over 25 years of observing converts' tendencies toward the reattribution of meaning during and subsequent to their conversion experiences. It was clear 'that' changed meanings took place; it was not clear 'how' and 'why' such changes occurred, nor 'where' the impulse for such change came from. This research is concerned to explicate how contemporary Christian converts in Western Australia have experienced conversion as a transformational event. It does so by interacting with the self-reports of converts as they reflect on their experiences of conversion. The primary research question for this inquiry-in its preliminary form-is: what is the experience of acquiring new religious knowing, and what account may be given of the processes of change within the believer's perceptions of God, self and world? Seven converts were interviewed in open interviews in which they were asked to divulge their beliefs about God, the world and themselves, before during and after conversion. Participants' self-reports were explicated phenomenologically through a process of imaginative re-experiencing and deep-listening. The eidetic structures and universal essences of those experiences were allowed to emerge into the foreground to make themselves known. 44 themes were identified from respondents' transcripts and shaped to form the substance of five key chapters whose primary emphases are, the world as the context of meaning change (chapter 5); the self and its crises as the catalyst for new interpretations of reality (chapter 6); the Christian religious tradition and the meanings it holds within its myth-like gospel ( chapter 7); the self in the presence of God (chapter 8); and the place of the mind in Christian conversion (chapter 9). The notion of 'the mind of Christ' is a motif furnished by the Apostle Paul. His experience of scales falling from his eyes and his statement "we have the mind of Christ" portrays the possibility of the reception of a noetic awakening to enlightenment which religious believers participate in through conversion. Through the explication of respondents' experiences of meaning-change, a description has been developed in this research which constitutes new believers as imbibing the Christian 'mind' through contact with the Bible, and a myth-like and Christ-centered metanarrative which is re-told through litany and liturgy in the context of private and public worship. Radical change was found to occur within converts' beliefs, attitudes and actions, in relation to God, themselves and the wider world, during and after the conversion event. It was found that subsequent to conversion converts feel themselves to have become seers of the supernatural, hearers of mysteries, and tasters of divinity, because they have been in contact with God and have imbibed aspects of his character and perspective. Thereafter converts hold a plausibility structure which is deeply influenced by the person of Christ and the Christian 'idea' of history as salvation-history. Converts were found to undergo a personal self-transformation as a result of conversion, in which they moved from an 'end of self to an elevated status in which they both derived life and wisdom from God, and participated in the divine nature. Converts also were found to have undergone a revision of the world as a result of conversion, in which the cosmos became 'new' in the sense that it was created by God for his purposes, and that his presence intrudes into it, making the mundane realm into a sacred temple. This research is generated from within the Christian faith tradition. It seeks to understand the experience of the believing soul in the 'act' of conversion as it encounters and imbibes new meanings and attributions of truth. It will be of interest to scholars, religious practitioners, and most importantly to religious converts themselves.
36
McEvoy, Francis Joseph, and res cand@acu edu au. "How is Religious Leadership Understood and Practised by Principals in Catholic Secondary Schools in South Australia?" Australian Catholic University. School of Educational Leadership, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp125.25102006.
Full textAbstract:
This thesis explores the religious dimension of the role of the principal in the Catholic Secondary Schools of South Australia. The study is set in the context of a complex and changing environment. Society is becoming increasingly secular, and religious values are on the wane. The role of the principal has become progressively more encumbered by government regulation and policy and an increased level of accountability for a wide range of school outcomes, many of these outside the core purposes of the school (Fullan, 2003). In Catholic schools, the numbers of the professed religious men and women, traditionally the backbone of those schools, has declined dramatically in the last two decades and lay persons have taken over from members of religious congregations as principals in most Catholic Secondary Schools in South Australia This represents a paradigm shift in leadership in the Catholic schools. It has resulted in an increased focus from within both the Church and the Catholic Education System on the essential Catholic nature of those schools, and the role of the Principal in nurturing and managing this. The study found that principals had a deep sense of the importance of this dimension of their role, but that they felt a real need for more support and formation, especially in the scriptural and theological aspects of leadership. Most felt pressured by the ‘normal’ routine of principalship, and were looking for ways to ‘make time’ for reflection in order to better ground their actions and decisions in the core values of the schools, the System and the Church. As a result of this research, a series of recommendations are offered to Church and System authorities, to principals and to those aspiring to be principals in the Catholic Secondary Schools in South Australia. These relate to professional practice in such areas as defining the nature of the Catholic schools, and recognizing their particular charisms; developing leadership succession strategies and preparation courses for aspiring leaders; exploring alternative approaches to the principal selection process, and developing a mentoring program and professional support networks.
37
Ellis-Jones, Ian. "Beyond the Scientology case : towards a better definition of what constitutes a religion for legal purposes in Australia having regard to salient judicial authorities from the United States of America as well as important non-judicial authorities /." University of Technology, Sydney. Faculty of Law, 2007. http://hdl.handle.net/2100/404.
Full textAbstract:
The aim of this thesis is to formulate a better definition of religion for legal purposes than the formulation arrived at by the High Court of Australia in the 1983 decision of Church of the New Faith v Commissioner of Pay-roll Tax (Vic). In that case, known in Australia as the Scientology (or Church of the New Faith) case, two of five justices of the High Court of Australia considered belief in a supernatural Being, Thing or Principle to be an essential prerequisite for a belief system being a religion. Two other justices stated that if such belief were absent it was unlikely that one had a religion. There are major problems with the High Court’s formulation in the Scientology case. First, it does not accommodate a number of important belief systems that are generally regarded as being religious belief systems, even though they do not involve any notion of the supernatural in the sense in which that word is ordinarily understood. Secondly, the Court provided little or no guidance as to how one determines whether a particular belief system involves a supernatural view of reality. The guidance that was given is ill-conceived in any event. Thirdly, it is philosophically impossible to postulate a meaningful distinction between the “natural” and the supposedly “supernatural” in a way that would enable the courts and other decision makers to meaningfully apply the “test” enunciated by the Court. The thesis combines a phenomenological approach and the philosophical realism of the late Professor John Anderson with a view to eliciting those things that permit appreciation or recognition of a thing being “religious”. Ultimately, religion is seen to comprise an amalgam of faith-based ideas, beliefs, practices and activities (which include doctrine, dogma, teachings or principles to be accepted on faith and on authority, a set of sanctioned ideals and values in terms of expected ethical standards and behavior and moral obligations, and various experientially based forms, ceremonies, usages and techniques perceived to be of spiritual or transformative power) based upon faith in a Power, Presence, Being or Principle and which are directed towards a celebration of that which is perceived to be not only ultimate but also divine, holy or sacred, manifest in and supported by a body of persons (consisting of one or more faithxvii based communities) established to give practical expression to those ideas, beliefs, practices and activities. The new definition is tested against 3 very different belief systems, Taoism (Daoism), Marxism and Freemasonry.
38
WANG, XIAOXUAN. "Saving Deities for the Community: Religion and the Transformation of Associational Life in Southern Zhejiang, 1949-2014." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845455.
Full textAbstract:
My dissertation examines the post-1949 transformation of religious and
organizational culture in rural Ruian County of the Wenzhou region, Zhejiang. It explores
the diversified adaptation patterns adopted by rural religious organizations in order to
preserve, reinvent and even expand themselves in the volatile sociopolitical environment
of post-1949 China. Based on hitherto unexploited government documents collected from
local state archives, memoirs, historical accounts of religious organizations, as well as
extensive oral interviews with Ruian residents, I demonstrate that, rather than following a
linear and uniform decline that conventional wisdom suggests, religious organizations
took divergent paths in Ruian during the Maoist era. The level of religious activities in
Ruian and many regions of Zhejiang exhibited fluctuations over time rather than a linear
downward movement. The Maoist period, I argue, was both destructive and constructive
for religion. By stripping religious organizations of their traditional leadership and
economic foundation, Maoist campaigns inadvertently accelerated the organizational
reinvention of Chinese religions. Even more far-reaching, the Cultural Revolution
dramatically stimulated a quick rise of Protestantism vis-à-vis other religions and
fundamentally reshaped the religious landscape in parts of China, making China no
exception to the global trend of religious resurgence, despite its isolation at the time.
Religion in today’s China and related phenomena, in particular the uneven distribution of
religious revival, the development patterns of rural organizations, and state-religion
relations, cannot be fully explained without reference to the Maoist legacy.East Asian Languages and Civilizations
39
Marinescu, Jocelyn M. N. "Defending Christianity in China : the Jesuit defense of Christianity in the lettres edifiantes et Curieuses & Ruijianlu in relation to the Yongzheng proscription of 1724." Diss., Manhattan, Kan. : Kansas State University, 2008. http://hdl.handle.net/2097/606.
Full text
40
Birmingham, Matthew J. "Federalism and spheres of justice: The role of religion in Australian government schools." Thesis, Queensland University of Technology, 2016. https://eprints.qut.edu.au/96479/1/Matthew_Birmingham_Thesis.pdf.
Full textAbstract:
This thesis examines the role of religion in Australian government schools. Drawing on analysis of frameworks for religion in curriculum and as instruction, and informed by the case of the National School Chaplaincy Program, the research considers how the issue is determined at the state and territory level and, in some cases, by school communities. The thesis found that discourse taking place in the context of contemporary Australian federal arrangements for government schooling gives rise to communities of interest existing at different levels which determine the reach of religion in this public space, as considered appropriate to their needs.
41
Feller, Gavin Stuart. "Media as compromise: a cultural history of Mormonism and new communication technology in twentieth-century America." Diss., University of Iowa, 2017. https://ir.uiowa.edu/etd/5753.
Full textAbstract:
This dissertation is a qualitative and interpretive project aimed at understanding the historical relationship between new media and religion. My primary research question asks how religious institutions handle the excitement and threat of new technology. To answer this question I conduct a series of case studies of The Church of Jesus Christ of Latter-day Saints’ (LDS/Mormon) relationship with three of the most important twentieth-century media: emerging radio, television, and Internet technologies. More specifically, I analyze how these electronic media were understood through their organizational histories, how they were talked about in their novelty and transitional states, and their religious institutionalization over time.
This dissertation argues that Mormon media are best understood through the concept of Zion: a sacred city and a holy people. As a social, cultural, theological, and material endeavor, Zion is impossible without modern technology. The history of Mormon media is a history of a people’s perpetual attempts to be in the world but not of the world--to stand apart in uniqueness and unity while yet remaining close enough to promote positive change. This is the paradox of Zion, and the paradox of twentieth-century media: both rely on the very things they seek to transcend.
It is through media that Mormonism was founded, struggles, and thrives. Through case studies of radio, television, and the Internet it is clear that media function as the material and metaphysical infrastructure of the religion and the interface through which Mormonism positions itself in relation to the world. This dissertation argues that understanding media, and ultimately ourselves by extension, is a process of discovery and creation guided by experimentation, trial and error, entrepreneurial pragmatism, and improvisation. Mormonism teaches that understanding media requires discipline, work, and faith. Media are fundamentally agents of compromise.
42
Buchtmann, Lydia, and n/a. "Digital songlines : the adaption of modern communication technology at Yuendemu, a remote Aboriginal Community in Central Australia." University of Canberra. Professional Communication, 2000. http://erl.canberra.edu.au./public/adt-AUC20060619.162428.
Full textAbstract:
During the early 1980s the Warlpiri at Yuendemu, a remote Aboriginal community in
Central Australia, began their own experiments in local television and radio production.
This was prior to the launch of the AUSSAT satellite in 1985 which brought broadcast
television and radio to remote Australia for the first time. There was concern amongst
remote Aboriginal communities, as well as policy makers, that the imposition of mass
media without consultation could result in permanent damage to Aboriginal culture and
language. As a result, a policy review 'Out of the Silent Land' was published in 1985 and
from that developed the Broadcasting in Remote Aboriginal Communities Scheme
(BRACS) which allowed communities to receive radio and television from the satellite.
BRACS also provided the option to turn off mainstream media and insert locally
produced material.
This study of the Warlpiri at Yuendemu has found that, since the original experiments,
they have enthusiastically used modern communication technology including radio, video
making, locally produced television, and, more recently, on-line services. The Warlpiri
have adapted rather than adopted the new technology. That is they have used modern
communications technology within existing cultural patterns to strengthen their language
and culture rather than to replace traditional practices and social structures. The Warlpiri
Media Association has inspired other remote broadcasters and is now one of eight remote
media networks that link to form a national network via the National Indigenous Media
Association of Australia.
The Warlpiri have actively adapted modern communication technology because it is to
their advantage. The new technology has been used to preserve culture and language, to
restore, and possibly improve, traditional communications and to provide employment
and other opportunities for earning income. It appeals to all age groups, especially the
elders who have retained control over broadcasts and it also provides entertainment.
43
Koh, Je-Ran. "Les médias chrétiens dans l'espace francophone : l'exemple des radios locales chrétiennes en France et en Afrique de l'ouest francophone." Paris 2, 2004. http://www.theses.fr/2004PA020037.
Full text
44
Belcher, Helen Maria. "Resisting the Welfare State: An examination of the response of the Australian Catholic Church to the national health schemes of the 1940s and 1970s." University of Sydney. School of Sociology and Social Policy, 2004. http://hdl.handle.net/2123/712.
Full textAbstract:
This thesis extends and refines a growing body of literature that has highlighted the impact of Catholic social principles on the development of welfare state provision. It suggests that Catholic social teaching is intent on preserving the role of the traditional family, and keeping power out of the hands of the state. Much of this literature, however, is concerned with European experience (Esping-Andersen, 1990; Castles, 1993; van Kersbergen, 1995). More recently Smyth (2003) has augmented this research through an examination of the influence of Catholic social thought on Australian welfare policy. He concludes that the Australian Church, at least up to the 1970s, preferred a �welfare society� over a �welfare state�, an outlook shared by the wider Australian community. Following the lead of Smyth, this thesis extends the insights of the European research through an examination of Catholic Church resistance to ALP proposals to introduce national health schemes in the 1940s and the 1970s. These appeared to satisfy the Church�s commitment to the poorest and most marginalised groups in the community. Why, then, did the Australian Church resist the proposals? The thesis concludes that there are at least two possible ways of interpreting Catholic social teaching � a preconciliar interpretation that minimises the role of the state, and a postconciliar interpretation that allows for an active, albeit limited, state. The adoption of either is informed by socio-political factors. The thesis, then, concludes that the response of the Church in the 1940s and the 1970s was conditioned by socio-political and historical factors that inclined the Australian Catholic Church towards a conservative view of welfare.
45
Eroglu, Sager Zeyneb Hale. "Islam in Translation: Muslim Reform and Transnational Networks in Modern China, 1908-1957." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493376.
Full textAbstract:
This dissertation investigates Chinese Muslim (Hui) intellectual currents from the late Qing dynasty to the early years of the Communist Republic, 1908–1957. By analyzing a vast number of Muslim reformist journals, Chinese translations of Islamic sources, and diaries/memoirs of intellectuals who were connected to other zones of the Islamic world, I examine the process by which reformists sought to redefine Chinese Muslim identity and revive “true principles of Islam”—both in negotiation with the Chinese state and in conversation with local and transnational intellectual currents. In particular, this dissertation considers the ways in which intellectuals struggled to “awaken” Chinese Muslims so as to transform their past identity as Muslim subjects of the Qing Empire into “politically conscious and active” citizens of the Chinese Republic. Chinese Muslims were defined either as a religious community or an ethnic group (minzu), and this debate occupied the minds of reformist intellectuals in this period, the topic of the first two chapters. How it was settled would determine the political, social, and religious status of the Muslim community in China, where definitions of nation and ethnicity/race were constantly reassigned. Debates concerning Muslim integration into China hinged on their connection to the global Muslim community (umma). Newly introduced technologies of travel and communication, such as the steamship and print, facilitated Chinese Muslims’ participation within transnational and cross-confessional networks. I argue that it was through the selection, appropriation, and adaptation of ideas from the prominent centers of the Islamic world that these intellectuals navigated a path of integration in the Chinese context that did not put their distinct Muslim identity at risk. From these diverse sources, they were determined to find solutions to the challenges they faced in China—whether posed by the hegemonic discourse of the Nationalist Party or the iconoclastic New Culture Movement. In successive chapters, I focus on the intellectual connection of Chinese Muslims to the Kemalist secularism of Turkey, the Ahmadi movement of India, and Egyptian reformist currents. Thus, I demonstrate how a seemingly “peripheral” Muslim community in the Far East participated in complex transnational networks at a critical moment of transformation.Inner Asian and Altaic Studies
46
Ng, Zhiru. "The formation and development of the Dizang cult in medieval China." Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/289099.
Full textAbstract:
This study investigates the medieval Chinese formation of the cult of Dizang (Skt. Kṣitigarbha; Jpn. Jizō), a Buddhist divinity especially popular in connection with East Asian beliefs about the afterlife. It explores why and how Dizang, an obscure figure from the pre-Chinese Buddhist pantheon, became in medieval China an important object of cult worship. A tendency to focus on the popularized characterization of Dizang as " the savior of the damned" has distorted scholarly understanding of this Bodhisattva, obscuring other developments of his personality, including afterlife trends other than the underworld function. To arrive at a more accurate re-construction of the medieval Chinese Dizang cult, this study examines a diverse range of evidences (canonical and non-canonical, textual and visual, as well as Buddhist and non-Buddhist) so as to ferret out threads of Dizang belief not documented in standard sources. Non-canonical sources are particularly highlighted since they frequently capture largely neglected aspects of religious development which must be studied in order to uncover the full complexity of medieval Chinese Buddhism. In particular the formation of the Dizang cult supplies a crucial key to unlocking the larger cross-cultural patterns of religious assimilation operating in medieval Chinese society, which have wider implications for the study of Chinese religion. Previous studies on sinification in Chinese Buddhist history have focused on a particular thinker, a specific text, a single doctrinal concept, or one ritual practice, thus demonstrating the development of only one pattern of assimilation and reducing the complexity of the cross-cultural dynamic in which assimilation really took place. The Dizang cult instead allows one to better contextualize the patterns of cross-cultural assimilation in medieval Chinese religion. What distinguishes the Dizang cult from other examples of sinification is the manner in which the figure of Dizang functions as a religious symbol that integrates diverse religious planes, doctrine, mythology, ritual, and soteriology. The Dizang cult, in short, offers a single but kaleidoscopic lens that encompasses a multivalent religio-cultural assimilation, thus resisting usual bifurcations between doctrine and ritual, as well as between so-called "elite" and "popular" religion.
47
Tormey, Anne. "The beatification of Mary MacKillop: What it reveals of experiences of women in the contemporary Australian Catholic Church." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1998. https://ro.ecu.edu.au/theses/982.
Full textAbstract:
The Christian faith in its Catholic expression continues to give meaning and direction to the lives of many contemporary Australian women. Nevertheless, for many women conscientised to the reality of patriarchal sexism the experience of belonging in the church is one of recurring struggle, Mary MacKillop in the nineteenth century cofounded the Sisters of St Joseph to address the educational needs of poor children in isolated areas of Australia. Her tenacity in maintaining a degree of autonomy for her institute led to her excommunication a11d to subsequent painful experiences of opposition from male ecclesiastics. In her lifetime she was regarded us a saint. Her beatification in Sydney by Pope John Paul II in January 1995 was a national, as well as a civic and religious event. My thesis is that her beatification mirrors even as it appears to contest the marginalised place of women in the Australian Catholic Church. This study approaches the beatification of Mary MacKillop through the interpretive lens of feminist philosophy and Christian feminist theology. In exploring the ways in which the event reveals both subtle and overt forms of patriarchal sexism operative within the contemporary Australian Catholic Church it utilises qualitative research methods. An analysis of the interview data of Catholic women selected from varied backgrounds, from different parts of Australia is central to the study, because the experience of these women constitutes a key theological resource. Written and visual documentary accounts of the event arc also analysed. This research identifies some of the major sites of struggle for women in the church. It also signals that there is a gap between papal conceptions of Christian womanhood and women's actual experience of what has been and what continues to be influential for them. The evidence reveals that this national, civic and religious event was primarily due to the agency of the Sisters of St Joseph. It raised awareness within their institute of the difficulties and challenges for women in the church and of the wide concern with spiritual issues within Australian society. The public liturgy to celebrate the beatification of Mary MacKillop conveyed powerful but conflicting messages for many women. Women interviewed in this study vary in their interpretation of the beatification. Many have major difficulty with the whole concept of sainthood, the processes of canonisation, the publicity and commercialisation associated with the beatification and the role of the Pope within it, given his theology in relation to women. Their resistance however was restrained by the desire not to diminish in any way Mary MacKillop in the past, nor the Sisters of St Joseph in the present. Most of them concur that overall the promotion of this woman was for the good. For most of the women in this study, their role models are not saints, but contemporary women, or women they have known through mutual relationship. Their awareness that patriarchal sexism constitutes a major distortion of the gospel of Jesus Christ leads some women to question their own forms r collusion. Many women seek new ways to express their faith and to deepen their spiritual search, while continuing to claim their Catholic identity.
48
van, Vuuren Catharina Cornelia Maria (Kitty), and n/a. "Community Participation in Australian Community Broadcasting: A Comparative Study of Rural, Regional and Remote Radio." Griffith University. School of Arts, Media and Culture, 2004. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20040720.153812.
Full textAbstract:
This study investigates the relationship between media and democracy with a particular focus on Australian community broadcasting. I put forward the thesis that the value and purpose of community broadcasting are located in its community development function, rather than in its ability to transmit alternative information. This suggests that an analysis should emphasise community rather than media. Community development promotes the empowerment of ordinary people so that they can confidently participate in management and decision-making - that is, the procedures and norms that underpin democratic practices. In the case of community media, the relationship between democracy and media is located primarily in its volunteers. To understand this relationship, I link together concepts of the public sphere and social capital. The public sphere is understood as multiple and diverse and linked to other publics via the web of relationships forged among people with shared interests and norms. I argue that a community public sphere should be understood as a cultural resource and managed as a common property. The public sphere is thus conceived to have a more or less porous boundary that serves to regulate membership. Understood as a bounded domain, the public sphere can be analysed in terms of its ideological structure, its management practices and its alliances with other publics. This approach also allows for a comparison with other similar public spheres. The study identifies two main ideological constellations that have shaped the development of Australian community broadcasting - professionalism and community development, with the former gaining prominence as the sector expands into rural and regional communities. The ascendancy of professional and quasi-commercial practices is of concern as it can undermine the community development potential of community broadcasting, a function that appears to be little understood and one which has attracted little research. The study presents a case study of three regional and remote rural community radio stations and compares them from a social capital perspective. Social capital is a framework for understanding the relationship between the individual and the community and explores this relationship in terms of participation in networks, reciprocal benefits among groups and individuals and the nature of active participation. Demographic and organisational structures of the three stations are also compared. By taking this approach, each station's capacity for community development and empowerment is addressed. The results of the fieldwork reveal that the success of a community radio station is related to 'community spirit' and demographic structure. They reveal that the community radio station in the smallest community with the lowest per capita income was best able to meet the needs of its community and its volunteers.
49
Suggit, Daniel Richard. "A Clever People: Indigenous healing traditions and Australian mental health futures." Thesis, Canberra, ACT : The Australian National University, 2008. http://hdl.handle.net/1885/12051.
Full textAbstract:
Indigenous Australians are currently hospitalised for mental health disorders at significantly higher rates than members of the non-Indigenous population. In this context, the development of effective Indigenous mental health service delivery models in remote, rural and urban areas continues to be a national priority.
Traditional forms of healing are fundamental to Indigenous societies across Australia. Anthropologists, linguists, psychiatrists, psychologists, psycho-analysists and Indigenous healers themselves have recorded and discussed many localised traditions of healing over the last 100 years.
This paper presents an overview of this significant Australian heritage and proposes that the challenges which face mental health service delivery within many Indigenous communities may be addressed in part through the recognition of the intellectual, religious and therapeutic bases of Indigenous healing traditions.
50
Smith, Charlotte H. F., and n/a. "The house enshrined: the great man and social history house museums in the United States and Australia." University of Canberra. Resource, Environment & Heritage Sciences, 2002. http://erl.canberra.edu.au./public/adt-AUC20050701.140057.
Full textAbstract:
This thesis is a study of the origins and rationale of two categories of house
museum - here named "Great Man" and "Social History" - in the United States
and Australia. An examination of cultural, social and historical change provides
the context for the genres' evolution.
The Great Man genre was born in mid nineteenth-century America when two
houses associated with George Washington - Hasbrouck House and Mount
Vernon - were preserved and translated to museum status. Mount Vernon quickly
became the exemplar for house museums.
Civil religion, a secular nationalism that adopted the forms and rituals of church
religion, focusing on hero worship, pilgrimage and contemplation of transcendent
collective purpose, provided the ideology that sustained the new museum type.
Great Man house museums became the shrines at which such rituals could be
practiced.
In the early twentieth-century the specialization of heritage organizations
encouraged a new breed of heritage professional. Largely fabric focused, these
"new museum men" influenced philosophy, management and conservation
practice at house museums throughout the century.
Social history made its impact upon house museums in the latter decades of the
twentieth century. The paradigm encouraged the creation of a new category of
house museum. Existing Great Man house museums adopted some of its
characteristics though never lost their hero worship foundations. In fact, I posit
that the idea of hero worship was transferred to the new genre.
The birth and evolution of the two categories of house museum is demonstrated
through four biographical studies: Vaucluse House in Sydney; Monticello in
Charlottesville VA; the Lower East Side Tenement Museum in New York City;
and Susannah Place Museum in Sydney. I believe the findings demonstrate an
argument that applies at hundreds of house museums in the United States and
Australia.