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Dissertations / Theses on the topic 'Religious history of York'

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Published: 4 June 2021
Last updated: 8 February 2022

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1

Hughes, J. "Religion in the diocese of York, 1350-1450." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371673.

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2

Kelly, Luke. "The Value of Books: : The York Minster Library as a social arena for commodity exchange." Thesis, Uppsala universitet, Historiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-341086.

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To the present-day reader texts are widely available. However, to the early modern reader this access was limited. While book ownership increased in the seventeenth and eighteenth centuries, it was not universal – even libraries were both limited in their collections and exclusive to the communities they served. Libraries were to be found all over Early Modern England, from city libraries to town subscription libraries. One could gain access to books but these collections were often rather limited in the variety and number of books they offered. Undoubtedly many libraries purchased books for their collections, but frequently books were also given to them by benefactors. One fine example of a community library which reflects its readers and members is the library of St Peter’s Cathedral, York Minster. York Minister library owes its existence to traceable benefactors and donations. One could study the collection to give an insight into reading practices and interests of the Early Modern Period. But in doing so we fall foul of becoming static and failing to develop the historiography of Book History. Instead, we can re-evaluate this collection by drawing from the old focus of genres but shifting this focus and approach the collection from a different path: a material path. These books resonate value. Not solely due to their genres and subject matter, but their value is also generated in how the books became accessible, through generosity and donation. As donations from benefactors these books should not be considered solely as works of literature, but as gifts from one agent to another. Gifts given with both intention and purpose.
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3

Noel, Patricia Lewis. "Reviving His Work: Social Isolation, Religious Fervor and Reform in the Burned Over District of Western New York, 1790-1860." VCU Scholars Compass, 2006. http://hdl.handle.net/10156/1372.

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4

Kesler, Leslie Michelle. ""For Thus His Neglect": Grand Jury Presentments for Failure to Attend Church, York County, Virginia, 1750-1775." W&M ScholarWorks, 1992. https://scholarworks.wm.edu/etd/1539625761.

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5

Lubienecki, Paul E. "The American Catholic Diocesan Labor Schools. An Examination of their Influence on Organized Labor in Buffalo and Cleveland." Case Western Reserve University School of Graduate Studies / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=case1372766552.

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6

O'Donnell, Darby. "For Profit and Function: Consumption Patterns and Outward Expression of Quakers as Seen through Historical Documentation and 18th Century York County, Virginia Probate Inventories." W&M ScholarWorks, 2002. https://scholarworks.wm.edu/etd/1539626355.

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7

Dunnington, Jeffrey. "A Study of the Journal of Elisha P. Hurlbut, American Social Reformer, 1858-1887." VCU Scholars Compass, 2014. http://scholarscompass.vcu.edu/etd/3325.

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The life of Elisha P. Hurlbut (1807-1889) has been mostly forgotten since his death. This examination of his personal journal, which he wrote from 1858 to 1887, brings back to the forefront an influential figure that lived most of his life in and around Albany, New York. Prior to beginning the journal, Hurlbut was a lawyer and then a Supreme Court justice in New York. Seven years after retiring from public life in 1851, he commenced work on the journal that provided a detailed social and political commentary on New York, the United States, and the world as a whole. While the journal offers detailed insight into many specific subjects, this thesis focuses on Hurlbut’s views and expertise in civil rights, religion, and phrenology. This body of work will demonstrate how he shaped arguments for equality for all people, despised the influence of organized religion, and was a leader in phrenological studies.
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8

Mitchell, Jonathan Paul. "Religious melancholia and the York Retreat, 1730-1830." Thesis, University of Leeds, 2018. http://etheses.whiterose.ac.uk/20753/.

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This thesis will examine the hitherto understudied area of Georgian Quaker spirituality, and bring it to bear on the historically significant York Retreat asylum. The York Retreat opened in 1796 to serve the Quaker community. It was managed by the Tukes, an influential family of Quaker religious leaders. Georgian Quakers had a rich and idiosyncratic introspective tradition and spiritual life. Their spirituality entailed a depressive piety which escalated to despair, restrictive eating or suicidality in several narratives from Georgian Quaker religious leaders. It was common for Georgian Quakers to interpret these episodes of affliction from the perspective on religious melancholia common to several other radical dissenting movements, in which such episodes were seen as a divinely ordained trial that would ultimately add to the gravity and authority of the afflicted, and prepare them for a religiously orientated life. Yet this concern with religious melancholia has escaped the notice of previous writers on the York Retreat. The thesis will first examine Quaker worship, the cornerstone of Georgian Quaker practical theology. It will then show how religious doubt, despair and affliction were intrinsic and causally efficacious parts of Georgian Quaker narratives of spiritual progress, before examining accounts of religious distress in Quaker biography and at the York Retreat. This thesis therefore provides an alternative narrative on the early years of the York Retreat. The York Retreat will not be approached as a site of innovation in secular humanistic psychiatry, but as a relic of dissenting modes of experiential religion and religious melancholia. In so doing, the thesis will show that assumptions around a link between Quaker spirituality and the ‘moral treatment’ regime are unfounded; the liberal humanism of contemporary Quakerism has been imputed onto the history of the York Retreat by supporters and critics alike. Instead, it will be shown that Quakers gradually incorporated narratives of nervous affliction into their accounts of religious affliction, reflecting the longrunning embodied aspect of religious distress, at a time when it was not unheard of for the devout to be supported in religious reconciliation and bodily healing from within a madhouse.
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9

DeLair, Eva. "Spiritual Liberation or Religious Discipline: The Religious Right’s Effects on Incarcerated Women." Scholarship @ Claremont, 2010. http://scholarship.claremont.edu/scripps_theses/3.

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The history of the prison system in the US is inextricably linked to Christianity. Penitentiary shares its root word, penitence, with repentance. Quakers and Congregationalists started the very first prisons because they viewed the corporal punishment of that time to be cruel (Graber 20). Even today, prisons are required to hire chaplains to make sure incarcerated people have the freedom to practice religion inside of the prison. The largest volunteer group serving incarcerated people is Prison Fellowship, an arm of the Religious Right which began in the 1970s and is now the largest faith based group of its kind1 (Prison Fellowship “Benefits”). Under the umbrella of Prison Fellowship, a pre-release program called InnerChange Freedom Initiative was developed with the specific goal of transforming incarcerated men in order to lower recidivism rates. The Religious Right claims to have positive effects on incarcerated people beyond cultivating spirituality, such as better rehabilitation and lower recidivism. However, their claims have not withstood scientific scrutiny. This begs the question, what are the effects of the Religious Right’s programming inside of prisons? The US prison system, created with the intent of protecting society from criminals, was developed primarily by straight, white, Christian men who intended the system to be for men. Every aspect of a resident’s life is controlled by someone else;
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10

Henry, Lucas Aaron. "Freedom Now!: Four Hard Bop and Avant-Garde Jazz Musicians' Musical Commentary on the Civil Rights Movement, 1958-1964." [Johnson City, Tenn. : East Tennessee State University], 2004. http://etd-submit.etsu.edu/etd/theses/available/etd-1110104-224112/unrestricted/HenryL121004f.pdf.

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Thesis (M.A.)--East Tennessee State University, 2004.
Title from electronic submission form. ETSU ETD database URN: etd-1110104-224112 Includes bibliographical references. Also available via Internet at the UMI web site.
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11

Chevalier, Dominique. "Musées et musées-mémoriaux urbains consacrés à la Shoah : mémoires douloureuses et ancrages géographiques. Les cas de Berlin, Budapest, Jérusalem, Los Angeles, Montréal, New York, Paris, Washington." Habilitation à diriger des recherches, Université Panthéon-Sorbonne - Paris I, 2012. http://tel.archives-ouvertes.fr/tel-00811670.

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Ce travail, correspondant à l'un des trois volumes de mon Habilitation à Diriger des recherches soutenue le 20 novembre 2012 à l'Université Paris1-Sorbonne, expose les différentes étapes de mon itinéraire scientifique. Il permet de porter un regard réflexif sur les travaux antérieurs et de proposer de nouvelles thématiques pour les années à venir.
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12

Grace, Susan Elizabeth. "Female criminality in York and Hull 1830-1870." Thesis, University of York, 1999. http://etheses.whiterose.ac.uk/2474/.

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13

Scott, David Alexander. "Politics, dissent and Quakerism in York, 1640-1700." Thesis, University of York, 1990. http://etheses.whiterose.ac.uk/10799/.

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14

Neculai, Catalina. "'Some fanatical New York promoting' : literary economies of urban regime transformation in New York City, 1970s-1980s." Thesis, University of Warwick, 2008. http://wrap.warwick.ac.uk/2733/.

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The project is an inter-disciplinary intervention into a field that may be largely called New York Studies or, more explicitly, the uses of urban, human and cultural geography for a cultural-materialist history of New York between the fiscal crisis years of the mid-1970s through to the Market Crash of October 1987. My concern is to offer a critique of urban regime transformation in New York, the kind of private-public coalitions taking shape in response to the advent and consolidation of the FIRE (finance, insurance and real estate) industries and their socio-spatial implications, through the lenses of cultural production. I am interested in the ways in which representation - the literary, the cinematic (more sparsely and tangentially), the documented and the archival in an analytically productive conjunction - encodes and arbitrates the changes in the production of urban space in New York City. Thus, the project underlines the heightened significance of literary economies for understanding the experiential structures of urban transformation in 1970s and 1980s New York. Driven by the belief that written culture, just like visual art, may prefigure and telescope urban change, a handful of New York writers dared to tread (both literally and symbolically) where the sociologist, the urban geographer or the documenter does so by professional default, and thus engaged head-on with the hard city of socio-economic networks. This kind of ‘urbanisation of [literary] consciousness’ calls for refreshed modes of enquiry, proposed in Chapter 1, at which point fetishist and aestheticist constructions of the city in the postmodernist key become inadequate, insufficient and politically ineffectual interpretative strategies. The following three-fold case study analysis of counterculture and the underground economy, of homesteading and ‘low rent’ fiction, of the finance industry, publishing and ‘financial writing’ may offer radical opportunities for revisiting both the space of representation and the represented space of urban decline and growth through a geocultural reading for the unevenness of urban space.
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15

Evans, Helen Mary Elizabeth. "The religious history of Jersey, 1558-1640." Thesis, University of Cambridge, 2001. https://www.repository.cam.ac.uk/handle/1810/272058.

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16

Meislin, Andrea Popowich 1960. "Charles Frederick Ulrich in New York, 1882 to 1884." Thesis, The University of Arizona, 1996. http://hdl.handle.net/10150/291430.

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Charles Frederick Ulrich (1858-1908) is best-known today for his paintings of figures at work, exhibited in New York between 1882 and 1884. By portraying both males and females at their work tables, Ulrich was showing middle-class individuals occupied with tasks informed by both knowledge and culture. This thesis describes these works as a way of exploring the artist's New York career, especially in regards to such current issues as immigration, labor, and social awareness. Charles F. Ulrich left no diaries, journals, or sketches to aid in the investigation of his artwork and life. While no verbal clues exist, this study reveals how Ulrich's work is filled with visual signs that invite interpretation. Not surprisingly, since he was raised in a household of German immigrant parents and spent several years of artistic training in Munich, Ulrich's pictures manifest, above all else, the strength of his German heritage.
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17

Galley, Chris. "Growth, stagnation and crisis : the demography of York 1561-1700." Thesis, University of Sheffield, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390014.

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18

Graves, Lauren Catherine. "NAVIGATING THE BUILT ENVIRONMENT: READING BERENICE ABBOTT’S CHANGING NEW YORK." Master's thesis, Temple University Libraries, 2016. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/397656.

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Art History
M.A.
My thesis seeks to broaden the framework of conversation surrounding Berenice Abbott’s Changing New York. Much scholarship regarding Changing New York has focused on the individual photographs, examined and analyzed as independent of the meticulously arranged whole. My thesis considers the complete photo book, and how the curated pages work together to create a sort of guide of the city. Also, it has been continually noted that Abbott was a member of many artistic circles in New York City in the early 1930s, but little has been written analyzing how these relationships affected her artistic eye. Building on the scholarship of art historian Terri Weissman, my thesis contextualizes Abbott’s working environment to demonstrate how Abbott’s particular adherence to documentary photography allowed her to transcribe the urban metamorphosis. Turning to the scholarship of Peter Barr, I expand on his ideas regarding Abbott’s artistic relationship to the architectural and urban planning theories of Lewis Mumford and Henry-Russell Hitchcock. Abbott appropriated both Mumford and Hitchcock’s theories on the linear trajectory of architecture, selecting and composing her imagery to fashion for the viewer a decipherable sense of the built city. Within my thesis I sought to link contemporary ideas of the after-image proposed by Juan Ramon Resina to Abbott’s chronicling project. By using this framework I hope to show how Abbott’s photographs are still relevant to understanding the ever-changing New York City.
Temple University--Theses
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19

Hantz, Catherine. "Early History of Earth Science Education in New York State (1865-1910)." Thesis, State University of New York at Stony Brook, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10825281.

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By the end of the nineteenth century, the momentum for the idea of a more practical education better suited to life in a modern, technological world brought the first educational reform movements in the nation. Concurrent reform efforts at the state and national levels influenced both the historical development of Earth science education and the status of the Earth sciences in New York State’s secondary schools. Three themes received increasing attention: 1) the nature and college acceptance of the subjects in the secondary courses of study, 2) the time allocation for the subjects, and 3) the emergence and expectation of the incorporation of laboratory and fieldwork. These themes were also prevalent in discussions within the national committees that were meeting at the time.

The historical richness of educational reform efforts during the late 1800s and the early 1900s establishes an important foundation upon which the Earth sciences are grounded. To understand the influences that shaped the Earth science syllabus into its present form, and to establish a framework upon which recommendations for future curricular development can be made, an analysis of the origin and evolution of secondary Earth science is warranted. The research presented in this thesis explores the historical framework of the individual core Earth science topics (physical geography, geology, astronomy, and meteorology), beginning in 1865 with the introduction of the intermediate level physical geography Regents examination and ending in 1910 with the loss of astronomy and geology as accepted high school graduation courses. The chronological structure of this study is intended to establish a set of specific historical events that contributed to the present curricular structure of New York State’s Earth science course.

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20

Arena, Joseph Andrew. "Closer To The Edge: New York City and the Triumph of Risk." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1397785231.

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21

Peltoniemi, O. (Ossi). "The New York Times Paavo Nurmen Pohjois-Amerikan kilpailukiertueiden kuvaajana 1924–1929." Master's thesis, University of Oulu, 2014. http://urn.fi/URN:NBN:fi:oulu-201404031237.

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Pro graduni käsittelee The New York Times -sanomalehteä Paavo Nurmen Pohjois-Amerikan kilpailukiertueiden kuvaajana 1924–1929. Tutkielmassani tarkastelen minkälainen kuva Nurmesta annettiin sanomalehdessä. Mitkä olivat ne tekijät, jotka loivat tietynlaisen kuvan Nurmesta ja miksi? Lisäksi selvitän tutkielmassa annetun kuvan muutoksia. Tutkielman päälähteenä toimivat The New York Times -sanomalehden vuosikerrat 1924–1929. The New York Times oli 1920-luvun merkittävimpiä sanomalehtiä Yhdysvalloissa. Sanomalehden valintaan työn päälähteeksi vaikuttivat kilpailujen suuri määrä New Yorkin metropolialueella sekä Nurmen asuminen kaupungissa kilpailukiertueiden ajan. Tutkimuksessa käytän historiallisen kuvatutkimuksen metodeja, joiden lisäksi myös kvantitatiivista metodia. Ensimmäiselle kilpailukiertueelle 1924–1925 The New York Times rakensi kuvaa yli-inhimillisestä juoksijasta, joka voitti kaikki kilpailut helposti. Uutisointi oli kilpailukiertueen ajan säännöllistä. Kuvan muodostumiseen vaikuttivat Nurmen voitot ja suuret määrät rikottuja ennätyksiä. Nurmen poikkeava käyttäytyminen kasvatti hänen mainettaan ja kiinnosti amerikkalaisia. The New York Timesin uutisointi ei kuitenkaan aina vastannut todellisuutta, vaan lehti sortui usein liioitteluun ja vääriin päätelmiin. Tähän vaikuttivat suuresti Nurmen luonne ja kielitaito. Suomalainen ei ollut aktiivinen antamaan haastatteluja, eikä hänen englannin kielen taitonsa ollut hyvää. Kuva Nurmesta alkoi kuitenkin muuttua inhimillisempään suuntaan vauhdin hiljennettyä. Nurmi sai kilpailukiertueen aikana myös negatiivista julkisuutta. Kilpailujen kulukorvauksiin liittyvät epäselvyydet tuotiin esille Nurmea syyllistämättä, joten kuva suomalaisesta pysyi positiivisena. Toisen kilpailukiertueen (1928–1929) alkaessa The New York Times alkoi herätellä neljän vuoden takaista mielikuvaa Paavo Nurmesta. Nopeasti ensimmäisten kilpailujen jälkeen kuva suomalaisesta alkoi muuttua. Suomalaisen rinnalle nostettiin muitakin juoksijoita. Uutisointi oli kuitenkin vilkasta, vaikka juoksuvauhti olikin hiljentynyt. The New York Timesin peruslinja Nurmen uutisoinnissa oli positiivista tulosten heikentymisestä huolimatta. Kaikki toimittajat eivät kuitenkaan olleet samalla linjalla, vaan osa heistä alkoi kuvata suomalaista yhä kriittisemmin.
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22

Barnett, Clara Maria. "Memorials and commemoration in the parish churches of late medieval York." Thesis, University of York, 1997. http://etheses.whiterose.ac.uk/13990/.

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The commemoration of individuals in the parish churches of late medieval York was primarily embodied in chantdes, funerary monuments and windows, although other forms, such as misericordes and roof bosses, were also included. This thesis is based on the evidence of late sixteenth- to late eighteenth-century antiquarians who visited the parish churches and noted monuments, windows and other church fittings, most of which no longer exist. In addition the thesis uses medieval testamentary and other documentary evidence as well as surviving visual evidence to flesh out a portrait of the commemorated, particularly with regard to their professional and social activities. Chapter 1 introducest he topic and discussesth e limits of the thesis,r eviews the secondary literature on the topic and discusses the strengths and weaknesses of the primary evidence, i. e. the antiquarian evidence, the medieval documentary evidence and the surviving visual material. Chapter 2 sets the parish churches into their historical context and discusses the origins, development and decay of the church fabrics. Chapter 3 discusses general problems of dating and identification, the mechanics of commemoration, and the heraldic evidence; it then analyzes the evidence regarding the commemorated to indicate the social categories involved in parish church commemoration, their activities over the late medieval period and what factors they had in common; it discusses absent social groups; it places commemoration into context by discussing the objects which were found in the late medieval churches and by analyzing testamentary evidence of bequests to parish churches as wells as to friaries and the Minster; the chapter concludes with an overview of commemorative genres over time. Chapter 4 discusses the visual components of monuments and windows and their development over time; the use of status symbols in commemorative panels; the iconography of heraldry and merchants' marks; the role of inscriptions and scrolls; and the way in which all the different components of memorials worked together. Chapter 5 concludes the thesis with some observations about the interaction of religious and secular aims in the memorials and with suggestions for further study. Two appendices are also included - the first contains a full transcription of the antiquarian evidence on a church-by-church basis; the second lists the names of the commemorated alphabetically and each entry includes biographical notes and details of their commemoration in the parish churches.
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23

Withington, Philip John. "Urban political culture in later-seventeenth-century England : York, 1649-1688." Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/251471.

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24

Zimnica, Elizabeth. "Making history, Poland at the 1939 World's Fair in New York." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37993.pdf.

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Zimnica, Elizabeth. "Making history Poland at the 1939 World's Fair in New York." Kingston Queen's University, 2006. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37993.pdf.

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26

Filipcevic, Vojislava. "Bright lights, blighted city : urban renewal at the crossroads of the world." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23720.

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The strict divisions of city spaces created by physical urban planning disintegrated under transformations of capitalism and its accompanying crises of overaccumulation, social urban planning was elaborated to more effectively control the capitalist city and to reintegrate the increasingly blighted areas of the once popular amusements into the economy.
This disciplined reintegration, unsuccessfully attempted in New York City's Times Square since the late 1920s. is finally being realized by the redevelopment forces that began shaping the city's spatial practices in the wake of the fiscal crisis of 1975. The development projects undertaken in midtown Manhattan following the recovery from the fiscal crisis are transforming the renowned Times Square theater district into a strikingly different urban environment. The new politics of redevelopment under the regime of flexible accumulation are almost exclusively oriented towards economic development that is equated with speculative property investments, rebuilding Times Square to promote the global city's finance monopoly. Denying the existence of the public realm and celebrating free market laissez-faire policy, the 42nd Street Development Project, under the guise of removing blight, is eliminating the undesirable and underprivileged from the new image of the Bright Lights District. Times Square as a center of the local popular culture of Broadway theaters, cinemas, restaurants, billboard spectaculars, and public celebrations, has been lost as a public space. In the redevelopment projects now imaging the Crossroads of the World, the lost city of the past is recreated through the commodification of its collective memory, fashioning a Disneyfied spectacle for the global urban center. (Abstract shortened by UMI.)
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Muehlberger, Ellen. "Angels in the religious imagination of late antiquity." [Bloomington, Ind.] : Indiana University, 2008. 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:3315920.

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Thesis (Ph.D.)--Indiana University, Dept. of Religious Studies, 2008.
Title from PDF t.p. (viewed on May 7, 2009). Source: Dissertation Abstracts International, Volume: 69-07, Section: A, page: 2744. Adviser: David Brakke.
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Hampson, Louise. ""Casting a dim religious light" : the stained and painted glass of York Minster, c.1450-1802." Thesis, University of York, 2016. http://etheses.whiterose.ac.uk/20388/.

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This thesis investigates the glass history of the stained and painted glass in the windows of York Minster c.1450-1802. It sets the largely post-Reformation story of the windows into the broader historical context of York and cathedrals more widely, and of the survival of the craft of glass-painting in the post-Reformation period. It uses the archives and manuscripts of the Dean and Chapter of York, in conjunction with antiquarian studies and the physical evidence of the extant glass, to explore how and why so much medieval glass has survived in York and to investigate the origins of York’s claim to be a ‘treasure-house’ of medieval stained glass. Three key themes are explored in the course of this work. First, a reassessment of the craft practice and skills base of glaziers and glass-painters and the continuity of workshops in the period studied, with particular emphasis on the sixteenth and seventeenth-centuries. Second, the question of patronage and how this was manifest, both in terms of the craftsmen and their business models and with regard to the care of the existing glass. A broader definition of patronage emerges, one which goes beyond conventional ideas of artist and patron into the relationships between the Deans, their Chapters and the craftsmen. Third, a consideration of how the glass was thought of, valued and written about. This focuses on the work of seventeenth-century antiquarian James Torre and the publications by Drake and Gent which followed his pioneering work. It also explores the reception and perception of the Minster generally and the intellectual and cultural influences operating within York itself and society more widely. This thesis demonstrates how the undertaking of close and detailed analysis of the archival and other documentary records alongside the surviving glass of a single cathedral can produce new insights and understanding. These themes set out a new methodology for approaching the comprehensive contextual study of the glass history of other cathedrals and create a better understanding of glass-painting in England in the sixteenth to eighteenth centuries.
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Plitt, Joel Ivan. "History museum and archive of the lesbian and gay community of New York City." Thesis, Virginia Polytechnic Institute and State University, 1994. http://hdl.handle.net/10919/53383.

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This thesis is an exercise in responsibility regarding my actions as an architect. It is based upon the belief that architecture is a product conveying culture. While architecture can convey culture, it also has the potential to shape and facilitate change q in culture. Therefore, one can view the architect as more than a technician, making architecture stand and work properly, or an artist, concerned with the aesthetic/architectonic qualities of architecture, but rather as an active entity who can both convey and change cultural values through the built environment. The struggle in this thesis regarding responsibility has been to make my role more than an active entity in culture, but a consciously active entity in culture. Since I have long viewed culture as a political product and one's existence in culture as a political act, then one’s responsibility as an architect could be to make architecture as the conscious embodiment of a political ideology. For me, feminism is the political ideology, and Liberative Architecture is the conscious embodiment.
Master of Architecture
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Sandenbergh, Hercules Alexander. "How religious is Sudan's Religious War?" Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/3470.

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Thesis (MPhil (Political Science))--Stellenbosch University, 2006.
Sudan, Africa’s largest country has been plagued by civil war for more than fifty years. The war broke out before independence in 1956 and the last round of talks ended in a peace agreement early in 2005. The war started as a war between two different religions embedded in different cultures. The Islamic government constitutionalised their religious beliefs and imposed them on the whole country. This triggered heavy reaction from the Christian and animist people in the South. They were not willing to adhere to strict marginalising Islamic laws that created cleavages in society. The Anya-Anya was the first rebel group to violently oppose the government and they fought until the Addis Ababa peace accord that was reached in 1972. After the peace agreement there was relative peace before the government went against the peace agreement and again started enforcing their religious laws on the people in the South. This new wave of Islamisation sparked renewed tension between the North and the south that culminated in Dr John Garang and his SPLM/A restarting the conflict with the government in 1982. This war between the SPLA and the government lasted 22 years and only ended at the beginning of 2005. The significance of this second wave in the conflict is that it coincided with the discovery of oil in the South. Since the discovery of oil the whole focus of the war changed and oil became the centre around which the war revolved. Through this research I intend to look at the significance of oil in the conflict. The research question: how religious is Sudan’ Religious war? asks the question whether resources have become more important than religion.
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Roberts, Dunstan Clement David. "Readers' annotations in sixteenth-century religious books." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610579.

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Davis, Damani Keita. "The Rise of Islam in Black Philadelphia: The Nation of Islam's Role in Reviving an Alternative Religious Concept within an Urbanized Black Population, 1967-1976." The Ohio State University, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=osu1392045800.

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33

Paterson, Torquil John Macleod. "The Eucharist and history." Thesis, Rhodes University, 1990. http://hdl.handle.net/10962/d1018262.

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The thesis delineates an existential view of history, in which the eternal is defined as the ground of authentic human life which underlies true historical action. The historical is the manifestation of the eternal in the unique moment, and redefines the ahistorical conditions of human life. The ahistorical is the social and ideological conditioning of all human knowledge, usually presented in terms of various kinds of myth and ritual . The ahistorical contains both good and bad elements, but always has the tendency to become oppressive and is therefore constantly in conflict with the historical. The life of Jesus is described as the perfect expression of the eternal in true historical action, by which he came into conflict with the ahistorical of his society, as expressed in his death. By his resurrection, his life breaks the limitations of time and becomes transformative enabling all subsequent historical action. The eucharist is described as engaging with each of these dimensions of our existence. By being itself a ritual action containing a myth, the eucharist has an ahistorical form and therefore easily engages with the ahistorical dimensions of society. However, without a constant dialogue with the historical, the eucharist, as an ahistorical medium, can become allied to the dominant forces of society and become a means of oppression. The eucharist has at its centre the remembrance of the historical action of Jesus. True historical action in the present will result from a proper hermeneutic of the gospels. The eucharistic anamnesis must be regarded as part of the wider search for a relevant contemporary christology. The eucharist remembers the Last Supper, which is a parable of the whole life of Jesus and a prelude to his death and is a sacrifice in that it has a sacrificial form, and leads to our historical action, which will usually take the form of a conflict with the ahistorical and have sacrificial dimensions. The eternal only becomes present in our historical action, but the eucharist, by uniting us with the transforming power of the death and resurrection of Jesus, is a powerful aid to such action. The eucharist also provides the opportunity for resonances between Jesus and the ground of our being, thus enabling deep shifts of attitude and consciousness. Three fundamental prerequisites for human life are isolated and related to the eucharist: belonging, nurturing and giving. In order for the eucharist to ennable historical action is must hold these dimensions in tension. In its actual form it does this through the balance between the Words of Institution and the Epiclesis, which, in turn, provide the christological ground of the eucharist and relate this to the present through a particular pneumatology. The real presence is described by the thesis in a way which connects the eucharistic presence with the historical Jesus and leads to our historical action. Finally, some consequences of the thesis for Eucharistic practice are suggested. The relationship between the ahistorical form of the eucharist and the anamnesis is important. In this way the eucharist objectifies the ahistorical, reflects on this in terms of the historical action of Jesus, and reforms the ahistorical by modelling a response. This should lead to a more authentic expression of the eternal in the contemporary world
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Headrick, Rachael Nicole. "Rebellion and Ethnicity in Colonial New York: Jacob Leisler, Nicholas Bayard and their World." W&M ScholarWorks, 2017. https://scholarworks.wm.edu/etd/1530192372.

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This dissertation is an analysis of the political chaos in New York in the second half of the 1600s and the effect that had on the Dutch-identified population there, specifically the development of a distinct New York Dutch ethnicity. The ultimate conclusion of this dissertation is that political turmoil in New York from 1664 through the early years of the eighteenth century, turmoil brought about largely by events in England and continental Europe, caused a split in the Dutch population. One part of that community developed a new identification as a distinct people, a New York Dutch ethnicity. Another part did not embrace this new definition of what it meant to be Dutch in New York and were driven from the community. Two main threads of inquiry are followed. First is the relationship between political events in England and continental Europe and those in New York. From the 1664 English Conquest of the Dutch colony of New Netherland onward, New Yorkers were forced into a reactive stance, with their political reality adjusting to events in England, the Netherlands, and Europe far more so than they were able to act autonomously or influence events on the other side of the Atlantic. Second is change within the Dutch-identifying community and the identities of people in New York due to the political events of the era. There was no strong sense of Dutch nationalism or ethnicity in New Netherland at the time of the 1664 English Conquest, and only subsequent political events in the colony caused a New York Dutch ethnicity to emerge. This ethnic identification distinguished the Dutch New Yorkers not only from English-identifying fellow colonists but also from people in the Netherlands. These two threads are analyzed in light of theories of ethnicity and change in ethnic communities developed by scholars studying later eras of history, using the questions and analytical methods of these theories to study changes in the identities of Dutch and Dutch-affiliated New Yorkers brought about by the political turmoil of the era. This analysis is about the Dutch community, but the ideas presented are clarified and illustrated through a focus on the lives of two men often at the center of the political chaos and other changes in the colony, Nicholas Bayard and Jacob Leisler. These two men were involved in all the important political events of their city and colony, most often on opposite sides. They became driving forces in the ultimate split of the Dutch community that was largely brought about by a 1689 uprising of the militia of New York City against the English-appointed government officials in the colony. Bayard was a member of the government while Leisler rose to lead the oppositional movement that came to be called Leisler's Rebellion. By the end of Leisler's time as de facto head of the government in New York and many years of political feuding that followed, Bayard's personal identity no longer aligned with the New York Dutch ethnicity that had emerged, thus making him one of those driven from the community, while Leisler in memory became the martyr around which the new identification coalesced.
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Haden, Kyle Edward. "The City of Brotherly Love and the Most Violent Religious Riots in America| Anti-Catholicism and Religious Violence in Philadelphia, 1820--1858." Thesis, Fordham University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3563400.

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Numerous studies of anti-Catholicism in America have narrated a long dark prejudice that has plagued American society from the Colonial period to the present. A variety of interpretations for anti-Catholic sentiments and convictions have been offered, from theological to economic influences. Though many of these studies have offered invaluable insights in understanding anti-Catholic rhetoric and violence, each tends to neglect the larger anthropological realities which influence social tensions and group marginalization. By utilizing the theory of human identity needs as developed by Vern Neufeld Redekop, this study offers a means of interpreting anti-Catholicism from an anthropological perspective that allows for a multivalent approach to social, cultural, and communal disharmony and violence. Religion has played an important role in social and cultural tension in America. But by utilizing Redekop's human identity needs theory, it is possible to see religion's role in conjunction with other identity needs which help to form individual and communal identity. Human identity needs theory postulates that humans require a certain level of identity needs satisfaction in order to give an individual a sense of wellbeing in the world. These include, Redekop maintains, 1) meaning, 2) security, 3) connectedness, 4) recognition, and 5) action. By examining where these needs have been neglected or threatened, this study maintains one is better able to assess the variety of influences in the formation of identity, which in turn helps to foster animosity, marginalization, and possibly violence towards those individuals or groups defined as outsiders. Having been relegated as outsiders due to differing identity markers, the in group, or dominant social group, tend to perceive the outsiders as threatening if they are believed to be obstacles to the acquisition of one or more of the five identity needs categories. This study focuses on the bloody Bible Riots of 1844 as a case study for applying human identity needs theory in interpreting social violence in American history.

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Richter, Julie (Caroline Julia). "A community and its neighborhoods: Charles Parish, York County, Virginia, 1630-1740." W&M ScholarWorks, 1992. https://scholarworks.wm.edu/etd/1539623828.

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The majority of studies of seventeenth- and eighteenth-century communities have examined either towns, the focus of social organization in New England, or counties, the equivalent for the Chesapeake. However, the parish, not the county, was the unit of government that dealt with the problems which affected seventeenth- and eighteenth- century Virginians. Because the parish served as a focus for the day to day activities of the majority of colonial Virginians, it seems logical to examine a parish community in order to learn about their lives. However, most of the Chesapeake historians have focused their studies on a county or several counties.;The following study focuses on the development of Charles Parish, York County, Virginia from 1630 to 1740 in order to contribute new information to what is already known about life in the early Chesapeake. A detailed approach based on biographical data about residents of Charles provides data about the impact of high mortality rates and immigration on the development of the parish community and its neighborhoods, the role that family members and neighbors played in associations, the different social levels within Charles and its neighborhoods, the ways in which local leaders exercised their power, and the impact of nearby Williamsburg and Yorktown on a rural area such as Charles Parish. The inclusion of all the free residents--women, free blacks, and small white planters, not just the successful white male planters--of Charles in a data base makes it possible to study the role of each group in the parish community. A variety of sources including the most complete birth and death registers extant for a seventeenth-century Virginia parish, colonial records, and court proceedings from York County furnish the necessary data to study the development of neighborhoods in Charles and the parish's connections to the other parishes in York County and the nearby counties.
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Wilford, Francis Hugh. "Truants and institutions : a history of the New York intellectual community, 1940-1960." Thesis, University of Exeter, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304597.

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38

Coulter, Andi. "Urban Circuitry| Community Building through Noise in Downtown New York City 1973-1981." Thesis, State University of New York at Buffalo, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10930761.

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Since the release of Please Kill Me by Legs McNeil and Gillian McCain over twenty years ago there has been a veritable boon of musical oral histories. It seems that no major city nor music movement can be verified without this poly-vocal description of their past. These stories told by the people who lived them offer a useful compendium to both academic scholarship and music journalism which have previously shaped the narrative of rock history. However, absent in many of these historical accounts is a consideration of both audience reception and the sound itself.

Conversely, musicological histories focus their studies on music as central object; one impervious to social factors. In this dissertation I want to unshackle both music as static composition as well as the unilateral directionality of sound to audience. That music, specifically noise, is not a concretized reverberation but instead a transmittable force or energy. I look at how audiences and the bands themselves shape and are shaped by music’s affective charge allowing the experience of live music to become a collaboration that opens up new possibilities for selfhood and relationality. Beginning with the affective quality of noise in Suicide in the early 1970s, there is an examination about how live noise creates communal intimacy. The history of this philosophy of noise is then traces through the No Wave scene in the late 1970s through the mutant disco movement of the 1980s. These band’s atonality is in fact a polytonality in their music reflecting the polytonality of their community. Finally, this dissertation extends No Wave’s history from one characterized as a niche and nihilistic musical footnote to one that speaks to a collective intimacy dependent on live performance and space. The import of the No Wave bands is not found in the noisy sound of future disciples of dissonance, but instead in the cross-pollinated club scene in downtown New York City in the 1980s.

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Kaye, Sherry Ms. "Pentecostal Women and Religious Reformation in the Progressive Era: The Political Novelty of Women’s Religious and Organizational Leadership." Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/etd/3795.

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The Progressive Era in America from 1870 to 1920 introduced unprecedented change in the way Americans lived, worked, and thought about themselves in relation to the rest of the world. New platforms of charitable benevolence, religious activism, and legislative reform were enacted to meet the changed demographic landscape initiated by waves of new immigration from Europe. The tenor of religious worship shifted in mainstream and evangelical churches to reflect not only new ways of response to these changes, but new ideas of women as authoritative leaders in secular and religious institutions. Charismatic evangelical women influenced by an era of change worked to establish autonomous ministries unbeholden to clergymen who declined to accept their scriptural authority to preach or occupy the pulpit. Women who identified within Holiness and Pentecostal traditions were no longer content to preach from street-corners or rented meeting rooms. Instead, women who considered themselves prophets and preachers established ministries that supported their initiatives of religious reform and advancement of women.
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Bennett, Joshua Maxwell Redford. "Doctrine, progress and history : British religious debate, 1845-1914." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:299ba472-2a9c-488c-a8de-12ac55acc4ea.

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Religion and history became closely related in new ways in the Victorian imagination. This thesis asks why this was so, by focusing on arguments within British Protestant culture over progress and development in the history of Christianity. In an intellectual movement approximately beginning with the 1845 publication of John Henry Newman's 'Essay on the Development of Christian Doctrine', and powerfully spreading and developing until the earlier years of the twentieth century, British intellectuals came to treat the history of religion - both as a past and present process, and as a didactic genre - as a vital element of broader attempts to stabilise or reconstruct religious belief and social order. Religious revivalists, determined to use church history as a raw material for the inculcation of exclusive confessional identities and dogmatic theology, were highly successful in pressing it on the attention of early Victorian audiences. But they proved unable to control its meaning. Historians rose to prominence who instead interpreted the history of Christianity as a guide to how religious culture, which many treated as indistinguishable from society as a whole, might eventually supersede denominational and dogmatic divisions. Humanity's spiritual development in time, which numerous British critics assessed with the aid of German Idealist thought, also became an attractive apologetic resource as the epistemological basis of Christian belief came under unprecedented public challenge. A major part of that danger was perceived to come from rival, avowedly secularising interpretations of human social progress. Such accounts - the ancestors of twentieth-century secularisation theory - were vigorously opposed by historians who understood modernity as involving not the decline, but the purification of Christianity. By exploring the ways in which Victorian critics - clerical and lay, religious and secular - approached religious history as a resource for solving the problems of their own age, this thesis offers a new way of understanding the importance of history, claims to knowledge, and the nature and ends of 'liberalism' in the long nineteenth century.
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Billinge, Richard. "Nature, grace and religious liberty in Restoration England." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:18c8815b-4e57-45f5-b2c1-e31314a09d4f.

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This thesis demonstrates the importance of scholastic philosophy and natural law to the theory of religious uniformity and toleration in Seventeenth-Century England. Some of the most influential apologetic tracts produced by the Church of England, including Richard Hooker's Laws of Ecclesiastical Polity, Robert Sanderson's Ten lectures on humane conscience and Samuel Parker A discourse of ecclesiastical politie are examined and are shown to belong to a common Anglican tradition which emphasized aspects of scholastic natural law theory in order to refute pleas for ceremonial diversity and liberty of conscience. The relationship of these ideas to those of Hobbes and Locke are also explored. Studies of Seventeenth-Century ideas about conformity and toleration have often stressed the reverence people showed the individual conscience, and the weight they attributed to the examples of the magistrates of Israel and Judah. Yet arguments for and against uniformity and toleration might instead resolve themselves into disputes about the role of natural law within society, or the power of human laws over the conscience. In this the debate about religious uniformity could acquire a very philosophical and sometimes theological tone. Important but technical questions about moral obligation, metaphysics and theology are demonstrated to have played an important role in shaping perceptions of magisterial power over religion. These ideas are traced back to their roots in scholastic philosophy and the Summa of Aquinas. Scholastic theories about conscience, law, the virtues, human action and the distinction between nature and grace are shown to have animated certain of the Church's more influential apologists and their dissenting opponents. The kind of discourse surrounding toleration and liberty of conscience is thus shown to be very different than sometimes supposed. Perceptions of civil and ecclesiastical power were governed by a set of ideas and concerns that have hitherto not featured prominently in the literature about the development of religious toleration.
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Monette, Barbara. "The Anabaptist Contributions to the Idea of Religious Liberty." PDXScholar, 1994. https://pdxscholar.library.pdx.edu/open_access_etds/5060.

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The relationship between ideas and history is important in order to understand the past and the present. The idea of religious liberty and the realization of that ideal in sixteenth-century Europe by the Anabaptists in Switzerland and South Germany in the 1520s was considered to be revolutionary in a society characterized by the union of church and state. The main impetus of the idea of religious liberty for the Anabaptists was the application of the New Testament standard of the Christian church, which was an independent congregation of believers marked only by adult baptism. The purpose of the present study is to demonstrate the contributions of the Swiss Anabaptists to the idea of religious liberty by looking at the ministries and activities of three major leaders of the early Swiss movement: Conrad Grebel, Michael Sattler, and Balthasar Hubmaier. This thesis takes up the modern form of religious liberty as analyzed by twentieth-century authorities, as a framework for better understanding the contributions of the Anabaptists. My research then explores the establishment of the first Anabaptist church in history, the Zollikon church outside of Zurich, and examines its organization membership, motives, and strategies for evangelizing Switzerland. In all areas influenced by the Anabaptists, there was considerable acceptance of their doctrine of a separated church. Their teaching on liberty of conscience also influenced people in towns such as Zollikon and Waldshut. Possible historical links between the Anabaptist doctrines and establishment of later Baptist denominations are shown.
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Austin, Elisabeth. "Thomas of Bayeux, Archbishop of York, 1070-1100." Thesis, University of St Andrews, 1997. http://hdl.handle.net/10023/2672.

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This study considers the career of Thomas of Bayeux, the first Norman archbishop of York. Through the patronage of William of Normandy and his half-brother, Odo, Thomas rose from treasurer of Bayeux to royal chaplain, and then to archbishop of York. Thomas' notorious "loss" of the primacy dispute has been misrepresented, for the archbishop made only a qualified profession to Lanfranc, and none to Anselm. Other aspects of Thomas' archiepiscopate have been equally misunderstood or neglected. In re-evaluating Thomas of Bayeux's career, this thesis draws on archiepiscopal acts and letters, charters, chronicles, Domesday Book and ancillary surveys, and the architectural remains of York's Norman minster. In his capacity as metropolitan of the northern province, Thomas of Bayeux granted his first undisputed suffragan, St. Cuthbert's, Durham, special privileges. The archbishop also capitalized on Lanfranc's empty grant of Scotland to annex two more suffragans to his province. Thomas offset York's loss of Lincoln and Worcester with St. Andrews and Orkney, freeing the province from Canterbury's assistance at northern consecrations. As diocesan, Thomas ministered to the collegiate churches at Ripon, Beverley, and Southwell by drawing on flourishing chapters to bolster weaker institutions. Where circumstances permitted, the archbishop reconstituted collegiate churches to mirror changes at the mother church, but the archbishop also recognized the Anglo-Saxon virtues of canonical common life. Relations between secular and monastic foundations in Thomas' diocese prove rosier than current opinion has allowed. Thomas not only countenanced but supported the growth of the Benedictines in the north. In his own church of St. Peter's, York, Thomas transformed a tiny, quasi-monastic chapter into a body of canons endowed with dignities and fixed prebends, and poised for mensal independence, The archbishop's use of prebendaries to develop waste land should not be overstated. Domesday entries, Thomas' patronage of York's ancient hospital, and the unusual architectural arrangement of the new Norman cathedral testify to the archbishop's pastoral commitment to his flock. Eloquent, good-natured, and the best musician of his age, above all Thomas proved a shrewd politician. He dealt strategically with two royal courts, weathered the destruction of a patron (Odo of Bayeux) and a suffragan (William of St. Calais), and established a secular cathedral during the height of a monastic revival, without making an enemy. Interesting in its own right, Thomas' career tells us much about the northern province's post-Conquest history and York's secular "reform", and ultimately about politics and patronage in the Anglo-Norman church.
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Tobías, Pérez Salim. "Religion et immigration aux États-Unis : Le rôle de la paroisse Nôtre Dame de Lourdes (New York) dans l'intégration des hispaniques dominicains." Paris, EPHE, 2014. http://www.theses.fr/2014EPHE5006.

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Cette étude examine le rôle que joue la paroisse catholique dans l’assimilation et progressive intégration des trois générations d’hispaniques dominicains dans la société américaine. L’héritage religieux commun catholique est au cœur de l’expérience historique des Dominicains et de leur existence en tant qu’immigrants. La question est de savoir comment l’Eglise catholique américaine répond-t-elle sur le plan culturel et religieux aux attentes de ces hispaniques Dominicains. Sur la base d’une approche qualitative nous avons recherché à préciser ce que cette population souhaitait. Cette étude examine le rôle que joue la paroisse catholique dans l’assimilation et progressive intégration des trois générations d’hispaniques dominicains dans la société américaine. L’héritage religieux commun catholique est au cœur de l’expérience historique des Dominicains et de leur existence en tant qu’immigrants. La question est de savoir comment l’Eglise catholique américaine répond-t-elle sur le plan culturel et religieux aux attentes de ces hispaniques Dominicains. Sur la base d’une approche qualitative nous avons recherché à préciser ce que cette population souhaitait de l’Église est constitué notamment par le choix permanent entre ceux qui proposent l'assimilation du « catholicisme dominicain » et ceux qui proposent de l’enraciner dans une culture ethnique. L’attribut ethno-religieux des hispaniques Dominicains est un moyen d’auto-affirmation culturelle dans la dynamique complexe du pluralisme religieux nord américain. Il devient une ressource stratégique pour leur incorporation progressive dans la société américaine. Ces formes d’intégration par le moyen indirect et habile des pratiques religieuses, permettent aux immigrants de développer des formes de participation et de pratiques socioculturelles, civiques et d’avoir un accès total aux droits des citoyens dans la société d’accueil. Mais en même temps le contenu de leur foi catholique est façonné intrinsèquement par des forces telles que l’expérience de l’immigration, les multiples pressions de l’assimilation, la recrudescence de dénominations pentecôtistes et évangéliques, la sécularisation croissante, les débats en cours sur l’immigration et les abus sexuels du clergé
This study examines the role the Catholic Church plays in the Hispanic assimilation and gradual integration of Dominicans in the United States. The religious inheritance of Catholicism it is in the heart of the historical experience of Dominicans and in their lives as immigrants. The question to ask is: how the American Catholic Church responds to cultural and religious expectations of Dominican Hispanics. Based on a qualitative methodology we try to clarify what this Latin American population aspired. To enable integration of Dominicans, the parish offers its existing structures and a suitable environment to preserve their ethnic identity and a shared religion. This is the result of a religious syncretism between the colonial Baroque Catholicism, indigenous religious practices and African-American religions. Catholicism entered the New World with the Spanish and French colonization was a small minority in the British colonies; its development took root in the XIX century with the arrival of millions of European immigrants: Germans, Italian, Polish and Irish. Such groups incorporated themselves progressively until they became entirely American. Catholicism in the United States is characterized by its ethnic diversity. In the Archdioceses of New York the Eucharist is celebrated regularly in about 44 languages. The challenge for the Catholic Church is to build its structural unit in the midst of this diversity. In fact, pastoral stress manifesting itself to the inside of the Church comprises in particular for the permanent choice between those who propose the assimilation of the "Dominican Catholicism" and defenders of the roots of an ethnic culture. The ethno-religious attribute Dominican Hispanic is a means of cultural self-assertion in the complex dynamics of North American religious pluralism. It becomes a strategic resource for their progressive incorporation into American society. These forms of integration through indirect and clever way of religious practice, allows immigrants to develop forms of participation and socio-cultural, civic practices and have full access to the rights of citizens in the host society. At the same time the content of their Catholic faith is intrinsically shaped by forces like the U. S. A context experience of immigration, the multiples pressures of assimilation, the upsurge of Pentecostal and evangelical denominations, growing secularization, civil right struggles and ongoing debates over immigration and clergy sexual abuse
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Ravindran, Rajan. "Religious desecration and ethnic violence." Thesis, Monterey, Calif. : Naval Postgraduate School, 2006. http://bosun.nps.edu/uhtbin/hyperion.exe/06Dec%5FRavindran.pdf.

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Thesis (M.S. in Defense Analysis)--Naval Postgraduate School, December 2006.
Thesis Advisor(s): Anna Simons. "December 2006." Includes bibliographical references (p. 59-66). Also available in print.
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Cebula, Larry. "Religious change and Plateau Indians: 1500 -1850." W&M ScholarWorks, 2000. https://scholarworks.wm.edu/etd/1539623971.

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This study is an ethnohistorical examination of Indian religious responses to contact with Euroamericans on the Columbia Plateau, from 1600 to 1850. Plateau natives understood their encounter with European civilization primarily as a momentous spiritual event, and sought new sources of spiritual power to cope with their rapidly changing world. White people seemed to the Indians to have an abundance of spirit power, and many native religious efforts were aimed at capturing some of this power for themselves. These efforts included the protohistoric Prophet Dance, the syncretic "Columbian Religion" of the fur trade era, and the initial enthusiastic response to the first Christian missionaries on the Plateau. Each of these attempts was marked by great enthusiasm at first, and each was abandoned with bitter disappointment as the material condition of the natives worsened. By 1850, most Indians had abandoned the idea that the spirit power of the white people could ever be accessed by themselves, and new religious impulses took the form of nativist movements which sought to purge the natives of white influences.;Because both Roman Catholic and Protestant missionaries were active on the Plateau, I also compare the conversion efforts of the two faiths. to native eyes, the cultural flexibility, language skills, impressive ceremonies, and superior organizational structure of the Catholics compared favorably to the stem and incomprehensible doctrines of the Protestants. But in both cases most Indians accepted Christian doctrines only as a supplement, and not as a replacement of native beliefs. True converts proved rare before the reservation period.
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Arslanian, Varant Nerces. "Leaving home, staying home : a case study of an American Zen monastery." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98535.

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The subject of this thesis is an American Zen monastery in New York, Zen Mountain Monastery (ZMM). The study is approached through a survey of methodologies: (1) through the scholarship on American culture and religion, (2) through the sociology of the study of religious institutions and communities and (3) through a comparison with East Asian Zen monasticism. The study reveals that ZMM's monasticism: (1) is part of a systematization of Zen in America that has made Zen into a mainstream option in American society, (2) has created group practices and commitment mechanisms that put ZMM in a better position than American lay Zen centers to challenge the individualist trends of American society and spirituality and (3) is based on a conception of the self more in line with the individualism of American society than the asceticism of East Asian Zen monasticism.
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Willis, Anne Romberg. "The Master's Mercy: Slave Prosecutions and Punishments in York County, Virginia, 1700 to 1780." W&M ScholarWorks, 1995. https://scholarworks.wm.edu/etd/1539625945.

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49

Hickman, David John. "The religious allegiance of London's ruling elite, 1520-1603." Thesis, University College London (University of London), 1995. http://discovery.ucl.ac.uk/1317968/.

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This thesis analyses the role played by the ruling élite of London in the City's religious development during the Reformation. The contribution of London's rulers is placed within the broader context of the English Reformation. The central focus is the changing religious profile of the City élite from 1520-1603. Wills provide the core source material, in conjunction with data from parish records and the archives of the Corporation of London. Changes to the religious profile of the rulers are discussed in the context of the corporate identity of the élite, and in terms of the role of individual rulers within London's parishes and craft guilds. Stress is placed upon the importance of a relatively small number of well-placed individuals in influencing the course of religious change within the City. A small group within the lower strata of the élite had accepted a broadly evangelical religious position by the early 1530s. As a small, but socially significant body, this group supported the implementation of the Edwardian Reformation. By the 1560s a significant Protestant presence at the upper levels of City and parish government secured London's acceptance of the forms of worship required by the Elizabethan Church of England. The evangelical group within the élite aided the dissemination of evangelical religious ideas, while élite social roles ensured that some parishes experienced a 'Reformation from within' rather than simply one imposed from above. At the same time, the emergence of new patterns of public religious behaviour in the later sixteenth century permitted a wide range of religious positions to co-exist within a common complex of shared civic values and attitudes, preventing serious divisions along religious lines. In this regard London's rulers are compared with ruling groups in other major European cities. The continuing corporate unity of the ruling group thus owed less to religious conservatism or the outright victory of puritan ideals, than to participation in a Church whose outward forms of religious expression allowed for considerable latitude of religious belief.
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Dutton, Anne Marie. "Women's use of religious literature in late medieval England." Thesis, Online version, 1995. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.296557.

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