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Cho, Young Hwan. "Religious conscientization and political socialization in modernizing Korean society." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Runion, David George. "Making a difference: Professional socialization and practice of the clergy." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/282681.
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Making a Difference: Professional Socialization and Practice of the Clergy is a reflection upon pastoral preparation and practice within the Church. This case study of ministerial graduates of Nazarene Theological Seminary and Nazarene Bible College seeks to understand, first, how these institutions envision and propose to prepare their students for professional practice in the ministry and, secondly, to understand how this preparation has affected the practice of their graduates in the models of ministry graduates utilize, the relationships to authority which they employ, and the professional mobility which they find within the practice of their ministry and the hierarchy of the Church of the Nazarene. The structure of the analysis grows out of the work of Wilcox (1982). As a reproduction theorist, she found that differing educational systems socialized their students in ways that maintain inequalities by teaching different kinds of skills, preparing students for differing relationships to authority, and creating different expectations about their future roles as adults. This structure was applied to two professional schools of clergy preparation. A document analysis was oeutilized to investigate the impact of professional theological education upon the practice of the clergy. Skill development was not found to be significantly influenced by institutional socialization. Relationships to authority were somewhat related to institutional patterns and expectations. Mobility and opportunity were highly influences by institutional type. Reproduction theory was found to be helpful in explaining professional socialization but not complete. The power of the workplace and an understanding of professional education as certification into differing levels of the profession were also useful in explaining the findings. At its essence, this research tried to answer the desire of all educators to know if their work effects practice and, importantly, if that effect has had a liberating and positive impact or a limiting impact on their students. This understanding may provide a basis for the revision of mission statements, expectations, and patterns of socialization within educational institutions and may provide a clearer understanding for future students of the power of professional preparation to expand or limit their practice within the field.
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Jiang, Zhan. "Socialization in Chinese Academic Immigrants' Conversion to Christianity." TopSCHOLAR®, 2009. http://digitalcommons.wku.edu/theses/137/.
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Lester, Amanda Lea. "Tazewell County's Mining Industry and its relationship to the Religious, Educational and Political Culture." Thesis, Virginia Tech, 2008. http://hdl.handle.net/10919/32010.
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There is significant historical research on coal, education, religion, churches, and cultural values of the Tazewell County. However, there is no research weaving all of these elements together to tell a story of the county and its political development. This research project is a qualitative study in which I wish to reveal the story of the culture, specifically the political culture, of Tazewell County.
I would like to examine objectively whether or not the mining industry has had an effect on the cultural aspects of the county. I want to ask: Is there evidence that the coal industry has shaped the political culture of Tazewell County and, if so, through what mechanisms did it exert this influence?
Research will include the examination of mechanisms by which a political culture is created in single-dominant industry communities, such as Tazewell County Virginia. Research will include elements of political socialization such as peer groups, coal camps, church groups, family and community. The research will specifically focus on religion and education and how they have or have not defined the political culture of the area.Master of Arts
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Pershing, Mandy Lou. "Major Decisions: Religious Women and Their Perceptions of Women in STEM Majors." BYU ScholarsArchive, 2019. https://scholarsarchive.byu.edu/etd/8133.
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Women still lack representation in many Science, Technology, Engineering, and Math (STEM) fields, particularly those with high earning potential. Past studies on women who study STEM have failed to acknowledge the impact of religious values on choice of major among women. Using data collected at a religiously-affiliated university in 2013, this study explores how 24 religious women made decisions about majoring in STEM fields. The results from this sample closely follow the literature review, while also adding many new layers to understanding how religious women make decisions about STEM. Themes identified using this approach are useful for designing future studies on traditional women who study STEM.
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Deike, Michael W. "Tundale’s Vision: Socialization in 12th Century Ireland." Digital Commons @ East Tennessee State University, 2014. https://dc.etsu.edu/honors/182.
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The purpose of this project is to explore the historical image of Hell in Medieval Europe as an agent of socialization for illiterate Christian communities. The project focuses on a literary work, Tundale’s Vision, written in 1149 C.E in Cashel, Ireland. Tundale’s Vision came from a genre of vision literature derived from popular oracular folk tradition surrounding the image of Hell that served the purpose of socializing Christian communities to certain social norms and stigmas presented by the author. Vision literature would be used by preachers in vernacular sermons throughout the Medieval period in order to reinforce moral and social messages presented in to their congregations, and it drew much of its themes and imagery from folk traditions in order to be more relatable to local communities. This research provides a historical context from which this genre of literature emerged including a discourse on how it gained power as an agent of socialization in Medieval Europe. Time is devoted to the historical state of what are generally considered primary agents of socialization in human societies throughout Medieval Europe, and research reveals that much of these agents, aside from religion, were inaccessible to the majority of Medieval Europeans, especially those of the lower class.
Additionally, this project provides information on the rise in popularity of the artistic image of Hell in the Medieval period. The analysis of Tundale’s Vision, a work that emerged from this environment saturated with artistic depictions of Hell, reconstructs potential social norms and stigmas of 12th century Ireland relating to a contemporary reform movement within the Irish Christian church. This analysis provides the historical origin of many images commonly associated with the popular Medieval conception of Hell as it appears in Tundale’s Vision, and it analyzes the use of the fear of a painful afterlife in order spread and reinforce ideals presented by the Christian Church. Much of this project draws from the scholarly works of Gwenfair Adams and John Seymour who produced research concerning Tundale’s Vision, other works of vision literature, and their impact on Medieval Christian communities. The power of religious artwork in the process of socialization in Medieval Ireland should become apparent throughout this work.
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Maxwell, Shandell S. "Religious Racial Socialization: The Approach of a Black Pastor at an Historic Black Baptist Church in Orange County, California." Antioch University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1611354416371066.
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Laakili, Myriam. "Se convertir à l’islam en France aujourd’hui : entre cheminements individuels et appartenances communautaires." Thesis, Aix-Marseille, 2017. http://www.theses.fr/2017AIXM0043.
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Devenir musulman en France c’est rejoindre un groupe de croyants dont le terme usuel de « communauté » peine à décrire la fragmentation et le caractère diversifié. Comme pour tout converti, celui qui rejoint l’islam se trouve soumis à un conflit de loyauté et de légitimation. Mais cela prend dans l’objet qui nous occupe une ampleur particulière en raison de l’imagerie négative fréquemment associée à l’islam et de l’âpreté des débats qu’il suscite : à la trahison des origines s’ajoute celle des valeurs et des idéaux. Les récents événements de l’actualité, en particulier ceux liés à la montée en puissance depuis quelques années du djihadisme militarisé représenté par Daesh, dont les effets se font sentir jusqu’en France, saturent l’espace des médias et placent le converti en posture particulièrement délicate (Roy, 2016). Notre recherche propose une approche de la conversion religieuse en termes de processus, en analysant les trajectoires de vie des convertis, en définissant un « avant » et un « après », afin de rendre visible l’articulation complexe entre les convertis et leur environnement, entre l’intime et l’institutionnel. Nous décrivons un cheminement qui mène à la conversion, en tentant d’appréhender l’initiation à l’islam par le converti, mais aussi l’apprentissage des pratiques religieuses et sociales qui aboutissent à la publicisation du choix. D’autre part, nous analysons la construction d’une appartenance à la communauté d’accueil via un mode de socialisation qui prend des formes différentes, en lien avec le groupe religieux choisi ; enfin, nous étudions la rhétorique des convertis destinée à affirmer la légitimité de leur conversionBecoming a Muslim in France means joining a group of believers usually designated by the term “community” which struggles to describe its often fragmentary and diverse nature. The convert himself has to confront to these contradictions: he is exposed to the representations of a community supposedly homogeneous and to the preconceptions built through ‘‘common sense”, but also with the objective and plural reality unveiled. Like any kind of converts, those who join Islam are subject to a conflict of loyalty and legitimacy. The recent events, especially those related to the rise in recent years of the militarized jihadism represented by Daesh, which effects have reached as far as France, have constantly been under public and mediatic attention and place the convert in a position of uneasiness (Roy, 2016). The conversion to Islam is thus an object of study and debate often passionate and crossed by contradictions. Our research argues an approach of religious conversion in terms of processes, analyzing the life trajectories of converts, defining a "before" and an "after" in order to make visible the complex articulation between the converts and their environment, between the private and the public sphere. We describe a quest that leads to conversion, trying to grasp the initiation to Islam by the convert, but also the initiation to the religious and social practices that turn their choice into facts. On another hand, we analyze how a convert ends up belonging to the community through different modes of socialization, in connection with the chosen religious group. Finally, we study the rhetoric of the converts which aims at strengthening the legitimacy of the act of conversion
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Kubeka, Alvina Makhosazana. "NAVIGATING ADOLESCENCE: THE EXPERIENCES OF AFRICAN AMERICAN AND BLACK SOUTH AFRICAN YOUTH AND THE ROLE OF RACIAL IDENTITY AND RELIGIOUS SOCIALIZATION." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1268144774.
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Chauca, Palma Adam Chauca. "Var i helvetet tog Satan vägen? : En studie om svenska pingstvänners syn på religiös ondska." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-51601.
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The aim of this qualitative research study has been to investigate seven young adult Pentecostals conceptions about religious evil, that is Satan, demons and hell. The purpose has also been to analyze how these conceptualizations are formed. The method that has been used in this study is individual semi-structured interviews. The result of the study show that conceptions of Satan, demons and hell are strong in most of the individuals’ life but one. Berger & Luckmanns theories of socialization has been applied to the results and the discussion shows that conceptions about religious evil are formed in the primary socialization or the secondary socialization if the person goes through the process of alternation. Bultmanns argument that modern man can’t accept the world view that is presented in The New Testament has also been discussed and the discussion reveals that modern day people can believe in the New Testament worldview.
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Carey, Amelia Brooke. "Religious affiliation and religiosity : variations on the perceptions of domestic violence." Honors in the Major Thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1373.
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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.Bachelors
Sciences
Sociology
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St-Onge, Ahmad Sacha M. "Islamic Parochial Education in the United States: A Study of Two Atlanta-Area Schools." Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/psych_hontheses/13.
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Through a comparative study of two Atlanta full-time Muslim parochial schools, this study examines Muslim approaches to Islamic education by analyzing school leaders' secular and religious goals, their main obstacles and concerns, and what they believe the best practices are. The study explores leaders’ visions of socialization and community development by juxtaposing findings from two schools. In order to answer the aforementioned questions, this study 1) assesses national trends in K-12 Islamic parochial schools across the United States through related research, 2) engages Muslim leaders from both institutions through semi-formal interviews, and 3) supplements findings through an extended period of participant observation.
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Granqvist, Pehr. "Attachment and Religion : An Integrative Developmental Framework." Doctoral thesis, Uppsala : Acta Universitatis Upsaliensis : Univ.-bibl. [distributör], 2002. http://publications.uu.se/theses/91-554-5255-8/.
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Eddy, Glenys. "Western Buddhist Experience: The Journey From Encounter to Commitment in Two Forms of Western Buddhism." Arts, 2007. http://hdl.handle.net/2123/2227.
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Doctor of PhilosophyThis thesis explores the nature of the socialization and commitment process in the Western Buddhist context, by investigating the experiences of practitioners affiliated with two Buddhist Centres: the Theravadin Blue Mountains Insight Meditation Centre and the Gelugpa Tibetan Vajrayana Institute. Commitment by participants is based on the recognition that, through the application of the beliefs and practices of the new religion, self-transformation has occurred. It follows a process of religious experimentation in which the claims of a religious reality are experientially validated against inner understandings and convictions, which themselves become clearer as a result of experimental participation in religious activity. Functionally, the adopted worldview is seen to frame personal experience in a manner that renders it more meaningful. Meditative experience and its interpretation according to doctrine must be applicable to the improvement of the quality of lived experience. It must be relevant to current living, and ethically sustainable. Substantively, commitment is conditional upon accepting and succesfully employing: the three marks of samsaric existence, duhkha, anitya and anatman (Skt) as an interpretive framework for lived reality. In this the three groups of the Eight-fold Path, sila/ethics, samadhi/concentration, and prajna/wisdom provide a strategy for negotiating lived experience in the light of meditation techniques, specific to each Buddhist orientation, by which to apply doctrinal principles in one’s own transformation. Two theoretical approaches are found to have explanatory power for understanding the stages of intensifying interaction that lead to commitment in both Western Buddhist contexts. Lofland and Skonovd’s Experimental Motif models the method of entry into and exploration of a Buddhist Centre’s shared reality. Data from participant observation and interview demonstrates this approach to be facilitated by the organizational and teaching activities of the two Western Buddhist Centres, and to be taken by the participants who eventually become adherents. Individuals take an actively experimental attitude toward the new group’s activities, withholding judgment while testing the group’s doctrinal position, practices, and expected experiential outcomes against their own values and life experience. In an environment of minimal social pressure, transformation of belief is gradual over a period of from months to years. Deeper understanding of the nature of the commitment process is provided by viewing it in terms of religious resocialization, involving the reframing of one’s understanding of reality and sense-of-self within a new worldview. The transition from seekerhood to commitment occurs through a process of socialization, the stages of which are found to be engagement and apprehension, comprehension, and commitment. Apprehension is the understanding of core Buddhist notions. Comprehension occurs through learning how various aspects of the worldview form a coherent meaning-system, and through application of the Buddhist principles to the improvement of one’s own life circumstances. It necessitates understanding of the fundamental relationships between doctrine, practice, and experience. Commitment to the group’s outlook and objectives occurs when these are adopted as one’s orientation to reality, and as one’s strategy for negotiating a lived experience that is both efficacious and ethically sustainable. It is also maintained that sustained commitment is conditional upon continuing validation of that experience.
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Jorge, Pedro Henrique Souza. "Adultos na fé: os rituais de passagem de católicos e presbiterianos e o posicionamento dos iniciados em relação ao sincretismo religioso." Universidade do Estado do Rio de Janeiro, 2009. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=4364.
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Essa dissertação compara os processos de construção identitária das igrejas católica e presbiteriana e a socialização dos fiéis em cada uma delas para identificar a influência desses fatores nas atitudes de católicos e presbiterianos frente ao sincretismo religioso. A adesão à igreja católica é, via de regra, definida em termos da participação nos sacramentos. Nessa identidade sacramental preconiza-se o aspecto encantado e místico sobre o intelectual e a unidade dogmática tende a desempenhar um papel secundário. Contrariamente, no caso do protestantismo a identidade tende a ser definida em termos intelectuais, já que o critério para a participação é a confissão a reta doutrina tal como está definida nas confissões de fé. Além disso, as diferenças organizacionais entre as duas igrejas parecem interferir nesse processo de formação das identidades. A igreja católica, por concentrar em uma imensa unidade as diversas maneiras de se aderir a ela, pode ser classificada como uma organização de massas. Já a igreja presbiteriana mais parece uma organização de quadros, menor, mais inflexível à diversidade, ela doutrina seus quadros internamente através da Escola Bíblica Dominical. Para entender a sociabilidade e educação religiosa de cada igreja escolhi estudar dois grupos de preparação para rituais homólogos: a Crisma no caso católico e a Pública Profissão de Fé no caso presbiteriano. Ambos podem ser classificados como ritos de iniciação, pois dramatizam a passagem dos fiéis da infância para a maturidade espiritual.Uma vez adultos na fé, tanto católicos quanto presbiterianos, deveriam, segundo a visão institucional, repudiar ao sincretismo religioso, pois não se pode servir a dois senhores. Mas será que essa rejeição ao sincretismo de fato acontece? Se não, de que formas ele se manifesta entre católicos e presbiterianos? São essas as perguntas que pretendo responder.This Masters thesis compares Catholic and Presbyterian churches identity construction processes and the socialization up each of these churches in order to identify the influence of these factors on Catholic and Presbyterian faithfulls attitudes toward religious syncretism. A person is considered as a member of Catholic church if receives Catholic sacraments. This sacramental identity values more the enchantment aspect of faith over the intellectual, also it plays down the faithfulls intellectual adherence to church dogma. In contrast, in Protestantism a church identity is defined in intellectual terms. To be a member of a church is to confess the doctrine defined as right by this church. In addition, organizational differences of the Catholic and Presbyterian churches seem to affect these distinct identity construction processes. Due to its ability to include in a same huge unity a large diversity of being religious, the Catholic Church can be classified as a igreja de massa (or church for the mass while the Prebyterian church organization can be identified as igreja de quadros (or church for leadership). Smaller, more inflexible toward diversity than Catholic Church, the Presbyterian one indoctrinates their members within the church through Bible Sunday School. In order to understand the sociability and religious education processes in each church, I choose to research two preparatory study groups for similar rites of passage: the ritual of Confirmation, for the Catholic case, and the ritual of Public Profession of Faith, for the Presbyterian. Both can be identified as iniciation rituals because both dramatize the passage of the faithful from Spiritual childhood to Spiritual maturity. Once being adult in faith, both catholics and presbyterians must, acording to their institucional views, repudiate religious syncretism, because one cannot serve two Masters. Would religious syncrestim rejections in fact occur equally in both churches? If not, what differs catholics from presbyterians? These are questions I intend to answer.
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Bentil, Gabriel. "You invite us to come to your table fostering children's discipleship /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.
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Kranz, Olaf. "Interaktion und Organisationsberatung : interaktionstheoretische Beiträge zu Profession, Organisation und Beratung /." Wiesbaden : VS, Verlag für Sozialwissenschaften, 2009. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=017003884&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Originally presented as the author's Thesis (doctoral--Halle/Wittenberg) under the title: Interaktionstheoretische Organisationssoziologie und soziologische Organisationsberatung : das Professionalisierungsdefizit der Organisationsberatung und die Professionalisierungschancen der Soziologie, 2008.Includes bibliographical references (p. [417]-441).
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Eddy, Glenys. "Western Buddhist Experience: The Journey From Encounter to Commitment in Two Forms of Western Buddhism." Thesis, The University of Sydney, 2007. http://hdl.handle.net/2123/2227.
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This thesis explores the nature of the socialization and commitment process in the Western Buddhist context, by investigating the experiences of practitioners affiliated with two Buddhist Centres: the Theravadin Blue Mountains Insight Meditation Centre and the Gelugpa Tibetan Vajrayana Institute. Commitment by participants is based on the recognition that, through the application of the beliefs and practices of the new religion, self-transformation has occurred. It follows a process of religious experimentation in which the claims of a religious reality are experientially validated against inner understandings and convictions, which themselves become clearer as a result of experimental participation in religious activity. Functionally, the adopted worldview is seen to frame personal experience in a manner that renders it more meaningful. Meditative experience and its interpretation according to doctrine must be applicable to the improvement of the quality of lived experience. It must be relevant to current living, and ethically sustainable. Substantively, commitment is conditional upon accepting and succesfully employing: the three marks of samsaric existence, duhkha, anitya and anatman (Skt) as an interpretive framework for lived reality. In this the three groups of the Eight-fold Path, sila/ethics, samadhi/concentration, and prajna/wisdom provide a strategy for negotiating lived experience in the light of meditation techniques, specific to each Buddhist orientation, by which to apply doctrinal principles in one’s own transformation. Two theoretical approaches are found to have explanatory power for understanding the stages of intensifying interaction that lead to commitment in both Western Buddhist contexts. Lofland and Skonovd’s Experimental Motif models the method of entry into and exploration of a Buddhist Centre’s shared reality. Data from participant observation and interview demonstrates this approach to be facilitated by the organizational and teaching activities of the two Western Buddhist Centres, and to be taken by the participants who eventually become adherents. Individuals take an actively experimental attitude toward the new group’s activities, withholding judgment while testing the group’s doctrinal position, practices, and expected experiential outcomes against their own values and life experience. In an environment of minimal social pressure, transformation of belief is gradual over a period of from months to years. Deeper understanding of the nature of the commitment process is provided by viewing it in terms of religious resocialization, involving the reframing of one’s understanding of reality and sense-of-self within a new worldview. The transition from seekerhood to commitment occurs through a process of socialization, the stages of which are found to be engagement and apprehension, comprehension, and commitment. Apprehension is the understanding of core Buddhist notions. Comprehension occurs through learning how various aspects of the worldview form a coherent meaning-system, and through application of the Buddhist principles to the improvement of one’s own life circumstances. It necessitates understanding of the fundamental relationships between doctrine, practice, and experience. Commitment to the group’s outlook and objectives occurs when these are adopted as one’s orientation to reality, and as one’s strategy for negotiating a lived experience that is both efficacious and ethically sustainable. It is also maintained that sustained commitment is conditional upon continuing validation of that experience.
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Jansson, Tove. "Jag hade inte förmånen att födas in i sanningen : Tidigare trosuppfattningar och senare omvändelse hos personer som tillhör Jehovas Vittnen." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-61778.
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This study focuses on the previous beliefs of persons who are active in Jehovas Witnesses. It also focuses on the circumstances which made the person enter the organisation. Seven persons, four women and three men were subjects for my question in this study. The question formulations are as follows: How does the person’s previous beliefs look like? Are there any circumstances which may have made the person enter Jehovas Witnesses? How does the membership in the organisation give the person meaning? The persons are all living in the area of Småland, in south of Sweden. The conclusion is that all of the informants have in some way expressed some sort of faith, weather it consists of a believe in God, a guardian angel or something else.
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Quintiliano, Angela Maria Lucas. "Na tela do cinema, a luz da revelação: o imaginário religioso de adolescentes e a mídia cinematográfica." Pontifícia Universidade Católica de São Paulo, 2008. https://tede2.pucsp.br/handle/handle/2061.
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Previous issue date: 2008-05-08This study explores transformations in the perceived meaning of life among in a specific group of adolescents. Relations between the traditional institutions (family and school) and the media as established in the socializing process in contemporary western capitalist societies - is correlated with a modification in the production of these meanings. Two concepts were fundamental to the analysis of this shift: the dynamics of the imaginary understood as both reservoir and motor; and mediations understood as "free zones." The study focuses on cinema as the media form best suited for reflection on processes of projection and identification. The methodology is based on qualitative research with data collected from focus groups. The study group consisted of twelve middle class students, between 14 and 17 years of age, in a non-confessional school in the northern area of the city of São Paulo. The chosen film was Constantine. Group interactions revealed a type of discourse that clarify the role of cinematographic media in the construction of the religious imaginary of this group
Esta pesquisa aborda transformações percebidas em um grupo específico de adolescentes, no que se refere ao significado por eles atribuído à sua existência no mundo. A partir da relação que se estabelece no contexto atual nas sociedades ocidentais capitalistas, no processo de socialização, entre as instâncias tradicionais (família e escola) e a mídia constata-se uma modificação na produção de significados para a existência humana. A dinâmica do imaginário entendida como reservatório/motor, e as mediações como zonas livres , foram os conceitos fundamentais para a compreensão de como se dá essa mudança na produção de sentidos. Dentro das possibilidades oferecidas pela mídia, utilizamos o cinema como mediação capaz de levar à reflexões a partir de um processo de projeção-identificação. A metodologia utilizada para a coleta de dados baseou-se na perspectiva qualitativa a partir da técnica de grupos focais. A pesquisa foi realizada com um grupo de 12 adolescentes, na faixa etária entre 14 e 17 anos, de classe média, que estudam em uma escola não confessional da Zona Norte da cidade de São Paulo. O filme escolhido foi Constantine, e as interações do grupo traduziram um tipo de discurso que nos possibilitou associações significativas para dar conta da hipótese levantada, ou seja, o papel da mídia cinematográfica na construção do imaginário religioso de um determinado grupo de adolescentes
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Abuhab, Valente Gabriela. "As práticas docentes e a questão religiosa : elementos de comparação entre Brasil e França." Thesis, Lyon, 2019. http://www.theses.fr/2019LYSE2025/document.
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L'objectif de cette recherche est d'identifier et d'analyser des dispositions et des logiques d'actions des enseignants lorsqu'ils se trouvent face à une situation liée à la question religieuse dans deux pays qui se définissent comme laïque, à savoir, le Brésil et la France. Il s'agit d'une étude d'inspiration ethnographique dans une perspective d'étude comparée. La recherche se situe dans le cadre de la Sociologie de l'éducation et utilise la sociologie de la socialisation et la sociologie pragmatique comme principaux cadres théoriques. A partir de cela, nous analysons les les dispositions et les principes de justice dans la pratique des enseignements brésiliens et français aux collèges publics. Ainsi les questions qui ont motivées la recherche sont : comment les enseignants traitent-ils une situation impliquant la question religieuse ? Pourquoi agissent-ils de cette façon ? Quelle(s) logique(s) d'action sont mobilisées dans les pratiques enseignantes? Quelles dispositions contribuent au "choix" de la logique d'action ? Comment les configurations sociales influencent-elles la question religieuse ? Existe-t-il des différences entre la pratique enseignante liée aux situations impliquant la question religieuse et la pratique enseignante tout court ? Pour répondre à ces questions une trentaine d'entretiens ont été effectués avec des enseignants brésiliens et français et trois établissement public ont été le cadre d'un travail d'observation (deux établissement au Brésil et Un en France), Les deux méthodes donnant accès à la description de situations professionnelles concernant les religions. La façon ont les enseignants gèrent la question religieuse privilégie la logique libérale au Brésil et la logique civique en France. En ce qui concerne les dispositions des enseignants, nous avons identifié des dispositions hybrides dans les actions brésiliennes et des dispositions professionnelles dans l'activité enseignante française. Enfin, nous avons mis au jour une logique d'action propre à la profession enseignante dans les deux pays, ce que nous appelons la logique professoraleThe purpose of this research is to identify and analyze the teachers' dispositions and logic of actions when faced with a sotuation related to the religious question in two countries that define themselves as secular,such a Brazil and France. this is an ethnographic-inspired study wich mobilizes a comparative education perspective. The research is situated within the field of the Sociology of Education and uses the sociology of socialization and pragmatic sociology as the main theoretical frameworks. Therefore, we analyze the provisions and pinciples of justice in the pratice of Brazilian and French teachers at public colleges. Thus, the queestions that motived the research are : how do the teachers deal with a situation involving the religious question ? Why do they act this way ? What logic(s) of action are mobilized in teaching pratices ? Wich dispositions contribute to the "choice" of the logic action ? How social configurations influence teaching practice with regard to the religious question ? Are there differences between the teaching pratice itself ? To answer these questions,approximately thirty interviews were conducted with Brazilian and french teachers and three public institutions were part of a field observation (two institutions in Brazil and one in France), the two methods giving access to the description of professional situations concerning religions. The liberal logic identified in the pratices of Brazilian teachers and the civic logic favored in France in situations involving the religious questions are different wayss to guarantee secularism. Regarding teachers' dispositions, we have identified hybrid dispositions in Brazilian actions and professional dispositions in the French teaching practice. Finally, we have brought to light a logic of action peculiar to the teaching profession in both countries, what we call the teaching logic
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Thers, Alain. "Les autels religieux, analyseurs des dynamiques subjectives dans les processus d'interculturation chez les migrants vietnamiens : une approche en psychologie interculturelle." Thesis, Bordeaux 2, 2012. http://www.theses.fr/2012BOR21925/document.
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Notre présence de 1990 à 2010 en qualité d’éducateur spécialisé sur Beaubreuil, quartier de la ville de Limoges, Haute-Vienne, nous a permis d’accompagner, d’observer et de prendre part pendant plus de vingt années aux processus migratoires vietnamiens. Durant tout ce temps nous avons pu constater d’un point de vue psychologique que les ruptures consécutives à l’exil, puis au choc culturel né du contact avec la société d’accueil, ont fait surgir chez les individus des problématiques complexes, notamment identitaires. Dans l’exil, pour faire face aux risques psychosociaux provoqués par l’instabilité de leur structure psychique et de leur système culturel, les vietnamiens ont investi l’espace public et l’espace privé proposés par la culture d’accueil. Ces démarches, multiples, leur ont permis dans le réaménagement de ces espaces, de retrouver, de recréer, les éléments perçus par eux comme fondamentaux de leur culture d’origine, nécessaires et indispensables au travail de rééquilibrage psychique. En France, l’injonction culturelle vietnamienne d’élaboration d’autels religieux au sein de leurs habitations a conduit les personnes à réinterpréter, au sein de dynamiques subjectives, la question des différentes composantes de leur identité, personnelle et sociale, culturelle et religieuse. Les interactions entre l’injonction de la culture d’origine et l’espace proposé par la culture d’accueil ont conduit les sujets à engager des transformations, des modifications dans l’élaboration de leurs autels religieux. En ce sens ces élaborations rendent compte et constituent des analyseurs particulièrement pertinents des processus d’interculturationOur presence from 1990 to 2010 as a social worker in Beaubreuil, district of the city of Limoges, Haute-Vienne, allowed us to support, observe and take part for over twenty years in the Vietnamese migration processes. All this time, we noted from a psychological perspective, that ruptures, resulting from the exile, then from the culture shock, were born by contacts with the host society, have given rise to individuals, complex problems including identity ones. In exile, to face the psychosocial risks caused by the instability of their psychic structure and their cultural system, the Vietnamese have invested public and private areas offered by the host culture. These approaches, multiple, allowed them in the redevelopment of these areas, to find, to recreate the elements perceived by them as fundamental in their native culture, necessary and essential to their work of psychic restructuring. In France, the cultural injunction of religious altars development in the private sphere has led them to reinterpret in a subjective way the question of the different components of their identity personal and social, cultural and religious The interactions between the native culture injunction and the space proposed by the host culture has engaged transformations, changes in the elaboration of religious altars. In that way, they are reflecting and are forming analyzers, particularly relevant to us, the intercultural exchange process
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Kimmel, Melissa. "Socialization and attitudes effects of religion, political identification, and class, 1972-2002 /." Huntington, WV : [Marshall University Libraries], 2006. http://www.marshall.edu/etd/descript.asp?ref=637.
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Sari, Artanti Puspita. "Online Socialization into Languages and Religion: Tracing the Experiences of Transnational Families." The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1514946376856087.
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Armfield, Greg G. "Religiosity and online information seeking during vocational anticipatory socialization /." free to MU campus, to others for purchase, 2004. http://wwwlib.umi.com/cr/mo/fullcit?p3144398.
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Row, Anna. "Perceptions of death amongst Swedish teenagers : A mixed methods study." Thesis, Uppsala universitet, Religionssociologi, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-242592.
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The absense or presence of death in the public discourse has been on the death studies agenda for a long time. Although the tone of this debate was once set by writers who bemoaned the hidden nature of contemporary death and the un-healthy, dishonest modern death ways, recent research has focused on death’s re-emergence into public discourse, not least via mass and social media. This study aims to contribute to the debate by mapping teenagers’ perceptions of death and the process by which they arrive at them. Furthermore, this study looks into religion’s role in this process. This is a relevant aspect considering that the Church of Sweden is still responsible for funeral organization, despite the 2000 church/state split. This mixed methods study combines data from a survey of three upper sec-ondary schools in three different Swedish cities with data from semi-structured interviews with students from each of the three schools. Socialization theory (more specifically death socialization) and unpacked religion are used to analyse what shapes the teenagers’ perceptions of death. The author concludes that alt-hough the teenagers are well aware of the presence of death in media, this pres-ence does not shape the way they think about death. Death socialization instead takes place in the primary group and only in connection to primary group deaths. The religious funeral remains important to the teenagers, but it is disconnected from their personal beliefs and primarily important as a tradition.
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Litvak, Jennifer Ashley. "The Competition for Influence: Catholic and Fascist Youth Socialization in Interwar Italy." Miami University Honors Theses / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1209428086.
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Rookstool, William. "The Interrelationships of Socialization, Integration, and Spirituality Among Students at a Historically Black College." ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/5121.
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Higher education has not been successfully producing students with positive self-identities and an integrated sense of self with the world. Little research shows how the relationships among socialization, integration, and spirituality can address the problem of cognitive dissonance. The research question for this study examined interrelationships among socialization, integration, and spirituality at a small, historically black, Christian college located in the mid-South? This quantitative, exploratory study utilized Durkheim's integration theory and Blau's theory of structuralism as the theoretical base. Survey data were gathered through a survey developed from Astin's, Reeley's, and Ross & Straus's survey instruments to help create a conceptual model of the relationship among the 3 main variables. Survey data (n = 306) were analyzed through Spearman rho coefficients and chi-squared tests. Categorical analyses revealed relationships among levels of the 3 main variables. Findings include 2 main types of spirituality, that integration is correlated with higher levels of spirituality, that socialization is correlated with lower levels of spirituality, and that oversocialized students, without high levels of integration, had lower spirituality levels, indicating that socialization is a primary facilitator in with the process of integration. The findings may be used to promote positive social change through more clearly seeing the pivotal roles of integration and spirituality in the lives of college students. For students who do not experience spiritual integration in their lives, educators are better able to equip students to live lives that are more spiritual and enjoy a better quality of life.
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Bellavia, Steven Robert. "Building Cold War Warriors: Socialization of the Final Cold War Generation." Bowling Green State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu152293636915038.
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Lynn, Heather R. "Gender, Religiosity, and Party Identification: The Relationship and Impact on Politics." Ohio University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1306958103.
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Juel, Evelina. "Det katolska prismat : En kvalitativ studie om vardagsreligiositet, prästskandalen och den katolska kyrkan på den irländska landsbygden." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper, KV, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-21571.
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The purpose of this essay is to examine how Irish people on a rural location practice their faith in everyday life. The intention is also to find out what strategies my interviewees use to negotiate the abuse scandal and what their thoughts on the Catholic Church are. The material mainly consists of interviews with seven people part of a rural parish in Ireland. My research also entails smaller observations and conversations in the homes of the participants. The results indicate that they all consider themselves religious, however not all Catholic. All of the participants integrate their religion in everyday life. It also showed that almost all of them used a certain strategy when negotiating the knowledge of the abuse scandal leaving just one participant saying it negatively affected his faith. My results show that all of them are asking for changes within the Catholic Church when it comes to celibacy, ordaining women and same sex marriages. The results of my study are analyzed with Meredith McGuire’s theory on lived religion and Peter Berger’s theory on socialization and secularization. Religious activity is occurring in my participants’ everyday life and church-based practices such as Mass or Confessions are not as important for them as for instance prayer and humility. It also shows that my participants are socialized into Catholicism but that the Church no longer can serve as a sole legitimating power and is being severely questioned. I would also argue that today’s modern society with different religions and expressions has led to my participants questioning of the Church. In the location I have studied the results show that individuals let religion into their everyday lives and create their own version of it. With these results I would argue that my participants allow religion to influence their everyday tasks and create their own religious practice. The results suggest that my participants are indeed part of a secularization process, the objective secularization which separates the Church and state. However, religion is still alive within the subjectivity of my participants.
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Carneiro, Érica Jorge. "A infância afrodescendente : iniciação e socialização religiosas em um terreiro de candomblé jeje-nagô." reponame:Repositório Institucional da UFABC, 2018.
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Orientdora: Profª. Drª. Ana Keila Mosca PineziCoorientador: Prof. Dr. Donizete Aparecido Rodrigues
Tese (doutorado) - Universidade Federal do ABC, Programa de Pós-Graduação em Ciências Humanas e Sociais, Santo André, 2018.
Esta pesquisa tem por objetivo entender o espaço das crianças no candomblé jeje-nagô com base nos processos de iniciação e socialização religiosos. A fim de alcançar o objetivo esperado, proponho duas formas de ação: a primeira, de caráter mais geral, procurando observar como as crianças criam e recriam os fundamentos do candomblé estabelecendo vínculos entre si e entre os adultos. A segunda, opto por um olhar mais particular, especificamente com a iniciação religiosa da criança no candomblé. A primeira abordagem trabalhará com o aporte teórico antropológico e sociológico sobre socialização de crianças em ambientes religiosos, ao passo que a segunda discutirá o processo de iniciação, com subsídio teórico dos trabalhos de cientistas sociais que evidenciaram a iniciação no candomblé. Os dois processos ¿ a socialização e a iniciação ¿ referem-se, respectivamente, a uma abordagem em favor do grupo social e ao caráter individualizante. Para isso, estabeleço como metodologia uma abordagem qualitativa utilizando a etnografia nos rituais e pesquisa com as crianças do Ile Funfun Axé Awo Osogun, terreiro de candomblé jeje-nagô localizado em Itanhaém, litoral paulista.
This research aims to understand the space of children in the Jeje - Nago Candomblé based on the processes of socialization and religious initiation. In order to achieve the expected goal , I propose two forms of action : the first , more general trying to observe how children create and recreate the foundations of the Candomblé establishing ties between them and among adults. The second, opt for a more unique look , especially with the religious initiation of children in Candomblé . The first approach will work with the anthropological and sociological theoretical basis of socialization of children in religious environments , while the second will discuss the process of initiation, with theoretical benefit of social scientists work showed that the initiation in Candomblé . The two processes - socialization and initiation - refer , respectively , to an approach in favor of the social group and individualizing character. For this, establish methodology as a qualitative approach using ethnography in the rituals and research with children of Ile Funfun Axé Awo Osogun, Terreiro Candomblé Jeje - Nago located in Itanhaém , Sao Paulo coast .
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Ribeiro, Fernanda Leandro. "A concepção de riqueza no Ifá e nas religiões afro-brasileiras." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/1926.
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This dissertation consists of a literature search. It aims first to understand what the concept of wealth in Ifa among yoruba in West Africa, second, how this divination occurs in Brazil and finally, what the Ifa concept of wealth in Brazil and its possible influence on african- brazilian religions. The Ifá is a divination system utilized by iorubas societes, in Nigéria and Benin, in West África. He conveys the oral knowledge of Yoruba mythology by a organized in 256 odus called signs, which means "way . Myths are recited by babalawós (diviners) during the oracular consultation as the odus leaving the game. The Yoruba believe that through consultation, the Babalawó is able to foresee the future and more than that, to provide "good ways". That's because, he intervenes in the relationship between the supernatural world (orún) and the human world (aiye). Many Yoruba came to Brazil during the period of slavery. Here, their religious practices, among them the Ifa divination, mingled with other african religious traditions, as well as with indigenous religious traditions and european origin (Catholicism and spiritualism). Thus, the Yoruba tradition, along with these other traditions, influences the african-Brazilian religions. The Ifa is little used in Brazil. The búzios game is more utilized. However, the myths of Ifa are present in african - brazilian religions, even basing some rituals. Unlike Africa, here they appear associated with deities and not to odus. Wealth for the yoruba, expressed in Ifa, is understood as material wealth. The yoruba believe that to have wealth you must be in harmony with the supernatural world and have good relationships with other people. In Brazil, due to the social context is quite different, they find themselves some changes on the design of wealth. In the little that is known about the practice of Ifa in Brazil, despite differences in the methods of the game, this concept remains. In african -brazilian religions, especially candomblé and umbanda, remains the sense of spirituality associated with wealth, however, the same does not happen with the sense of socialization. In these religions, rich does not mean increasing the network of social relations and networks of social relations do not necessarily provide wealth. We note the importance of families holy in both as a means of identification, belonging and social legitimacy, which may indirectly contribute to improved financial conditions of its adherent. Regarding the sense of spirituality in african - brazilian religions, just as happened among the yoruba, financial difficulties, as well as health problems, emotional and spiritual are understood as imbalances being treated in the rites though interventions magical-religious
Essa dissertação consiste em uma pesquisa bibliográfica. Ele tem como objetivo primeiro compreender qual a concepção de riqueza no Ifá entre os iorubás, na África ocidental, em segundo, como essa divinação ocorre no Brasil e por fim, qual a concepção de riqueza do Ifá no Brasil e sua possível influência nas religiões afro-brasileiras. O Ifá é um sistema divinatório utilizado pelas sociedades iorubás, localizadas na Nigéria e no Benin, na África ocidental. Ele veicula o conhecimento oral dos iorubás por meio de uma mitologia, organizada em 256 signos chamados odus, que significa caminhos . Os mitos são declamados pelos babalawôs (adivinhos) durante a consulta oracular, conforme os odus que saem no jogo. Os iorubás acreditam que por meio da consulta, o babalawô é capaz de antever o futuro e mais do que isso, de propiciar bons caminhos . Isso porque, ele intervém na relação entre o mundo sobrenatural (orún) e o mundo humano (àiyé). Muitos iorubás vieram para o Brasil durante o período da escravidão. Aqui, suas práticas religiosas, dentre elas a divinação de Ifá, se misturaram com outras tradições religiosas africanas, bem como com as tradições religiosas indígenas autóctones e de origem europeia (catolicismo e kardecismo). Desse modo, a tradição iorubá, juntamente com essas outras tradições, influencia as religiões afro-brasileiras. Constatamos que o Ifá é pouco utilizado no Brasil, ele foi praticamente substituído pelo jogo de búzios. No entanto, os mitos de Ifá estão presentes nas religiões afro-brasileiras, fundamentando, inclusive, alguns rituais. Diferentemente da África, aqui eles aparecem associados aos orixás e não aos odus. A riqueza para os iorubás, expressa no Ifá, é entendida como riqueza material. Os iorubás acreditam que para se ter riqueza é necessário estar em harmonia com o mundo sobrenatural e ter boas relações com as outras pessoas. No Brasil, devido ao contexto social ser bastante diferente, constatam-se algumas mudanças em relação à concepção de riqueza. No pouco que se sabe sobre a prática do Ifá no Brasil, apesar de diferenças nos métodos do jogo, essa concepção se mantém. Nas religiões afro-brasileiras, em especial, na umbanda e no candomblé, permanece o sentido de espiritualidade associado à riqueza, porém, o mesmo não acontece com o sentido de socialização. Nessas religiões, enriquecer não significa aumentar a rede de relações sociais, bem como redes de relações sociais não propiciam necessariamente riqueza. Observamos a importância das famílias de santo em ambas como meio de identificação, pertencimento e legitimação social, os quais podem, de forma indireta, contribuir para a melhoria das condições financeiras de seus adeptos. Em relação ao sentido de espiritualidade nas religiões afro-brasileiras, do mesmo modo que acontecia entre os iorubás, as dificuldades financeiras, assim como problemas de saúde, afetivos e espirituais, são entendidos como desequilíbrios, sendo tratados nos ritos por meio de intervenções mágico-religiosas
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Nesheiwat, Ferris K. "The compliance with intellectual property laws and their enforcement in Jordan : a post-WTO review & analysis." Thesis, Durham University, 2012. http://etheses.dur.ac.uk/3639/.
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This thesis examines the implementation, enforcement and evolution of IP laws and regulations in the Hashemite Kingdom of Jordan. The period of interest includes the last decade of the twentieth century and the first decade of the twenty first century, with emphasis on the role played by Free Trade Agreements struck between Jordan and the United States, the European Union, and Jordan’s accession to the World Trade Organization. This thesis also examines the enforcement of the current set of IP laws in Jordan, and looks at their social and economic compatibility with the Jordanian societal norms and economic realities. This thesis argues that Jordanian IP laws lack a meaningful social and economic texture, and have failed to be evenly enforced in Jordan, essentially because they do not fit the Jordanian culture and are not compatible with Jordan’s economic stage of development. Additionally, the thesis argues that IP laws have had insignificant economic impact on the Jordanian economy as the majority of technologies used in Jordan, and the majority of foreign direct investments attracted to Jordan, are not IP related. Finally, the thesis argues that the current Jordanian enforcement model, which is built on coercion by donor countries, is serving the interests of foreign companies to the exclusion of the local citizens, and will not, in the long run, produce an enforcement model based on self-regulation by Jordanians, themselves. The laws, therefore, are unable to produce tangible results for the Jordanian people, or help meet their economic interests. The last part of the thesis deals with recommendations and suggestions aimed at creating an integrated approach to the adoption of IP policies.
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Guehaz, Lamia. "Rapport à la sexualité des femmes de culture arabo-islamique : entre traditions, religion et modernité(s)." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE2073/document.
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L'éducation sexuelle est d'abord culturelle, chaque culture a une définition de la sexualité qui se construit socialement et se pérennise au sein des familles. Si elle a longtemps été inexistante et silencieuse dans les familles de culture arabo-islamique, les filles de migrantes se sont vues remettre en question certains principes de leur culture d'origine et adopter une éducation sexuelle différente de celle de leur mère, alliant éducation religieuse et vision occidentale. Elles mettent en place des stratégies éducatives basées sur la quête de sens, la logique, la raison et la religion. Pour ce faire, elles transmettent une morale et se réfèrent bien souvent aux textes scripturaires pour convaincre leurs filles des bienfaits d'une sexualité axée sur la préservation. Elles insistent également sur la différence avec les « autres ». Afin d'appréhender au mieux l'éducation à la sexualité telle qu'elle a lieu dans les familles de culture arabo-islamique, notre enquête s'est étendue sur deux terrains de recherche : la France et la Kabylie. Ce choix a notamment permis de mieux saisir les évolutions à l’œuvre dans les familles françaises et de comprendre comment la trajectoire migratoire a transformé le rapport que les femmes entretiennent aux différentes formes de sexualitésSex education is firstly cultural. Sexuality is a social construction which is being perpetuated inside families. For a long time, it has been inexistent and silent within Arab-Muslim families. Today, mothers are concerned about their culture and some principles. They adopted a new sex education, different from their mother's, combining religion and western vision. They are opting for educational strategies based on the quest of meaning, logic, reason and religion. That is why they transmit a morality and often refer to scriptural texts to convince their daughters about the benefits of a sexuality based on preservation. They insist on the “others” differences
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Mrabet, Jihène. "Rôle de l'humour dans le processus adolescent. Fonctionnement préconscient, Narcissisme, Individuation et Socialisation." Thesis, Normandie, 2017. http://www.theses.fr/2017NORMR118/document.
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La révolution Tunisienne en 2011 a permis de libérer la parole. C’est ainsi que nous avons été témoins d’une explosion humoristique touchant à tous les domaines de vie : politique, économique, sportif, religieux et social. La tranche d’âge adolescente semble la plus concernée par cette expression créatrice servant son développement psychologique et social. Nous nous sommes proposés, au sein de cette thèse, d’identifier le rôle de l’humour dans le processus adolescent à travers l’étude du fonctionnement du préconscient, du narcissisme, du processus d’individuation et de la socialisation. Quels renseignements pourrait-il apporter quant à la qualité de la vie psychique de l’adolescent et de ses éventuelles failles ? L’absence d’humour ou la réticence à en produire serait-elle témoin d’une fragilité adolescente et d’une impossibilité à gérer les émergences pulsionnelles les enfermant dans un fonctionnement rigide et impénétrable ? Nous nous sommes donc inspirés du Humurous Response Questionnary de Rod, A Martin afin de procéder à une catégorisation de l’humour chez des adolescents de 13 à 15 ans. Nous avons ensuite exploré leurs dynamiques psychiques à travers le test projectif du TAT.Ce travail, nous a permis de déterminer la qualité du préconscient et les caractéristiques psychiques inhérentes à chaque groupe d’humour. Cette étude a contribué à identifier une nouvelle catégorie « non-humour » qui participe à la compréhension du phénomène de radicalisation religieuse à l’adolescence. Ainsi le type d’humour utilisé par l’adolescent, dans son contexte culturel, prend la valeur d’un signe psychopathologique renseignant sur sa santé psychiqueThe Tunisian revolution in 2011 helped to free the speech and unleash languages. Thus we witnessed a humorous explosion affecting all areas of life: political, economic, sports, religious and social. The teenagers seem to be the most concerned by this creative expression serving their psychological and social development. In this thesis, we proposed to identify the role of humor in the adolescent process through the study of the functioning of the preconscious, the narcissism, the individuation process and the socialization. What information could it provide about the quality of the adolescent's psychic life and its possible flaws. Would the lack of humor or the reluctance to produce it be evidence of adolescent fragility and an impossibility to manage the drive emergencies enclosing them in a rigid and impenetrable operation? We have therefore drawn inspiration from Rod, A Martin's Humorous Response Questionnary, in order to categorize humor in adolescents aged 13 to 15 years. Then, we explored their psychic dynamics through the TAT projective test. This work allowed us to determine the quality of the preconscious and the psychic characteristics inherent in each group of humor. This study helped to identify a new "non-humor" category that contributes to understanding the phenomenon of religious radicalization in adolescence. Thus the type of humor used by the adolescent, in his cultural context, takes on the value of a psychopathological sign informing about his psychic health
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Lamouri, Samir. "Parents d’ailleurs, enfants d’ici : invention des parcours de jeunes de la banlieue parisienne : le cas de la socialisation des lycéens descendants de maghrébins, entre réussite scolaire et réussite sociale." Thesis, Paris 10, 2018. http://www.theses.fr/2018PA100081/document.
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Cette thèse étudie le discours des jeunes descendants d’immigrés maghrébins en situation de réussite scolaire. En s’appuyant sur 20 entretiens semi-directifs, cette recherche qualitative montre, comment les jeunes évoluent dans la société et notamment dans différents espaces de socialisation.Les résultats montrent différentes formes de socialisation chez ces jeunes lycéens dans différents espaces : famille, pairs, habitat, culturel, cultuel, sport et scolaire. Les espaces de socialisation les plus investies sont la famille, les pairs scolaires, la culture et le cultuel.La recherche met en évidence la place centrale de la mère dans l’espace de socialisation familiale composé de plusieurs sous-espaces de socialisation, dont l’espace maternel où se situe le maximum d’interactions sociales entre mère et enfant. On notera de nombreux sous-espaces familiaux comme celui avec les beaux-frères, peu connu des chercheurs.Les pairs scolaires sont également omniprésents dans les relations sociales et scolaires de ces lycéens qui réussissent, tous font références à des relations de proximité avec des camarades.La culture et le savoir en général occupent une place importante dans la socialisation du jeune lycéen, la fréquentation des bibliothèques, des musées et des lieux culturels font partie prenante du paysage social de ceux qui réussissent.Enfin, la place de la religion et de la culture arabo-musulmane est omniprésente dans les relations sociales et le quotidien. Les jeunes descendants d’immigrés maghrébins sont fortement attachés à leur culture et notamment à leur religion. Ces derniers fréquentent en nombre les associations musulmanes et sont en interactions sociales avec des pairs communautaires pour apprendre la religion de leurs parents, de leurs ancêtresThis doctoral thesis studies the discourse of the young descendants of Maghreb immigrants in a situation of academic success in high school. Based on 20 semi-structured interviews, this qualitative research shows how the young people interviewed evolve in society and in particular the different spaces of socialization.The results show different forms of socialization among these young high school students in different areas : family, peers, habitat, cultural, cultic, sport and school. The areas of socialization that are the most important to young people are family, school peers, culture and worship.The research highlights the central place of the mother in the family socialization space composed of several sub-spaces of socialization, including the maternal space where the maximum social interaction between mother and child is located. There are many family sub-areas such as the one with brothers-in-law, little known to researchers.School peers are also ubiquitous in the social and educational relationships of these successful high school students, all interviewees refer to close relationships with classmates or high school students.Culture and knowledge in general are an important part of the socialization of the young high school student, the attendance of libraries, museums and cultural places are part of the social landscape of those who succeed.Finally, the place of religion and Arab-Muslim culture is omnipresent in social relations and everyday life. Young descendants of Maghreb immigrants are strongly attached to their culture and especially to their religion. The latter frequent large numbers of Muslim associations and are socially interacting with community peers to learn the religion of their parents, their ancestors
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Willis, Lynyetta Gittens. "African American Baptist Church Community: Influence of SocioCultural Factors on Faith Development." Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/cps_diss/11.
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When describing faith development, established models often fail to incorporate the effects of an individual’s sociocultural context and control for additional dimensions of their identity such as ethnicity, gender and religious denomination (Mattis, 2001; Myers, 1991; Willis, 2005). This study involved 18 African American women and men between the ages of twenty and seventy-seven who identified as Baptist Church goers within the Southeastern region of the United States. A mixed methods design informed by interpretive and emerging social network paradigms was used (Hanson, 2005; LeCompte & Schensul, 1999). There were two phases of this study. Within phase one, twelve participants completed one semi-structured interview and the Optimal Theory and Identity Development-Revised (OTAID-R) instrument (Haggins, 1996) which was designed to evaluate identity development along multiple dimensions, including spirituality. Within phase two, six participants took part in a follow-up focus group to validate the emergent themes. Grounded theory was used to analyze the data (Strauss & Corbin, 1998). A circular socioculturally informed model of faith development was devised. The current model was most congruent with African centered models of faith development and revealed non-linear process of faith development. The OTAID-R survey was not significantly correlated with the age of the participants. Implications for research and practice include the importance of considering sociocultual context and experience when conceptualizing developmental processes within a culturally informed framework.
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Uyarci, Yafes. "Les dynamiques des PME en Turquie : structuration et développement régional étudiés à partir de la confédération TUSKON." Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAG014/document.
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Ce travail de recherche porte sur l’étude de la structuration et du développement de la PME en Turquie. L’objectif est de mettre en exergue une définition de la dynamique de la PME à travers les membres de TUSKON (confédération d’entrepreneurs et d’hommes d’affaires), en relation avec leurs motivations de réussite économique dans le cadre d’une recherche spirituelle approfondie par leurs engagements dans les projets socio-éducatifs du mouvement Hizmet (mouvement socioreligieux). TUSKON propose une vision spécifique du rapport islam /modernité par rapport à celle de MÜSİAD, une association d’hommes d’affaires islamique. Notre étude s’appuie sur des entretiens et une enquête sociologique réalisés auprès des membres de l’association BUGİAD à Bursa, nous permettant de retracer l’évolution sociohistorique de TUSKON et ainsi voir comment la dynamique de la PME se trouve influencée par la piété et l’engagement de son patron dans un mouvement socio-religieuxThis research focuses on the study of the structure and development of SMEs in TURKEY, through the influence of a socio-religious mouvement called Hizmet. The aim is to highlight a definition of the dynamics of SMEs accross member of TUSKON (Turkish confederation of businessmen and industrialists), in relation to their motivations for economic success in the context of a spiritual depth research by their commitments in Hizmet movement's socio-educational projects.TUSKON offers a specific vision of islam /modernity report compared to that of MÜSIAD, anassociation of islamic businessmen. Our study is based on interviews and a sociological survey conducted among members of the BUGIAD association (member of TUSKON) in BURSA, allowing us to trace the evolution of socio-historical of TUSKON and sees how the dynamics of SMEs is influenced by the piety and the commitment of his boss in a socio-religious movement
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Santos, André Luís dos. "Religião e política : socialização e cultura política entre a juventude da Igreja Pentecostal Assembléia de Deus em Porto Alegre - RS." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2008. http://hdl.handle.net/10183/15829.
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O objetivo desta dissertação é investigar os efeitos da tradição apolítica no processo de socialização dos jovens da Igreja Pentecostal Assembléia de Deus em Porto Alegre/RS. O fenômeno da politização verificado entre algumas religiões brasileiras e no comportamento político dos seus adeptos demonstram uma limitação do Estado em prover políticas públicas para os mais necessitados e, na mesma medida, uma progressiva desilusão dessas populações com a democracia e com as suas instituições representativas. Nesse contexto, algumas denominações pentecostais mais tradicionais assumem uma postura declaradamente apolítica, o que nos leva a crer que a teologia pregada nessas igrejas pode, de alguma maneira, influir no processo de socialização política dos jovens que freqüentam mais assiduamente os cultos. Assim, buscou-se enfocar o papel do dogma contido nos discursos das lideranças da Assembléia de Deus sobre a constituição da cultura política da juventude desta denominação evangélica. Partiu-se da hipótese de que quanto mais elevada for a adesão às práticas doutrinárias, maior será a probabilidade de desenvolvimento de uma personalidade orientada para a desvalorização da política e, conseqüentemente, mais escassos serão os seus recursos de empoderamento, e mais deficiente, do ponto de vista da participação política, seja ela institucional ou alternativa, será a sua cidadania. A pesquisa revelou que existe uma perspectiva de que a Assembléia de Deus permaneça orientada por um discurso de caráter sectarista, apolítico e autoritário; mas, por outro lado, mostra-se potencialmente aberta ao diálogo com a dimensão política e aos espaços de interlocução com a sociedade civil, muito em função da heterogeneidade postural das suas elites eclesiásticas. Esse cenário institucional ambivalente demonstra que há uma sensível pré-disposição a mudanças nas estruturas e nas relações, impulsionadas pelo aumento do nível escolar da atual geração e pela reconversão de boa parte da classe média brasileira.This study intends to investigate the effects of non-political traditions in the socialization process of young members of the Pentecostal Assembly Church of God, located in the city of Porto Alegre, State of Rio Grande do Sul, Brazil. The political adhesion phenomenon, perceived in some Brazilian religions and in the political behavior of its members, demonstrates a limitation of the State in promoting public politics towards the underserved population, and in the same proportion, a progressive disappointment of this population with democracy and with its representative institutions. In this context, the most traditional Pentecostal sectors assume a declared nonpolitical posture, which lead us to believe that the theology preached in these churches can, in some way, influence in the process of political socialization of young men and women that frequently attend these religious cults. Thus, it is stressed the role of dogma contained in the speech of leaders of the Assembly of God about the development of youth's political culture in this evangelic section. The hypothesis analyzed in this paper is that persons who strongly believe in the church theology have an increased chance of developing a non-political personality, and consequently, will have fewer empowering resources; therefore, citizenship awareness will be poorer, under an alternative or institutional political participation point of view. The study demonstrates that there is a chance the Pentecostal Assembly Church of God will maintain a intolerant, non-political and authoritarian orientation; therefore, the church is potentially open to dialogue with the political scenario and with civil society due to the heterogeneity of its ecclesiastic elite. This ambivalent institutional scenario demonstrates that there is a subtle trend toward changes in relationship structures, provoked by an increase in education rates for the contemporary generation and in the reconversion of big part of brazilian middle class.
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Gamess, Eline. "Proposition pour une mixité réussie entre les hommes et les femmes dans les sphères de décision et de direction : Étude comparative entre la Martinique et le Québec." Thesis, Antilles-Guyane, 2015. http://www.theses.fr/2015AGUY0846/document.
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Au XXIème siècle, en France, en Martinique, au Québec, le monde du travail se caractérise encore par des inégalités professionnelles persistantes. La non mixité dans la fonction de direction générale ou autrement dit, la ségrégation verticale professionnelle dans l’entreprise serait-elle un invariant quels que soient les contextes ? Les référentiels culturels du dirigeant et du décideur demeurent encore masculins. Les représentations qui se sont construites sur les rôles sociaux des femmes et des hommes dans le travail se sont vite et durablement condensées en stéréotypes négatifs à l’égard des femmes.A partir de la théorie du noyau central d’Abric il semblait opportun de chercher à identifier les principaux déterminants qui ont présidé à la construction de ces stéréotypes. Ce noyau dur serait constitué de déterminismes historiques symboliques et sociaux. S’intéresser à la « déconstruction » des stéréotypes sexués en défaveur des femmes constitue un moyen de repenser l’action collective pour agir plus efficacement en matière de mixité professionnelle. En effet, plusieurs travaux ont montré que, sous certaines conditions, les éléments centraux d’une représentation pouvaient être sensibles à des informations venant les contredire. Réussir la mixité professionnelle entre les femmes et les hommes dans la fonction de direction générale des entreprises requiert, tant de la part de la politique gouvernementale que de celle des ressources humaines, des actions fortes relevant des enjeux de l’élimination des stéréotypes et de déconstruction du rôle social assigné à la femme depuis des millénairesIn the 20th Century, in France, Martinique and Québec, the world of Work is still characterized by persistent professional disparities. Should the not-mixing be an invariant whatever the contexts, in the general managerial function, or in other words, the professional vertical segregation in the company ?The Manager’s and decider’s cultural reference tables remain still male. The representations built by themselves on the women and men social roles in work area are quickly and durably condensed in negative stereotypes against the women.From the theory of the central core of Abric (abric’score), it seems appropriate to try to identify the main determinants which presided over the construction of these stereotypes. This hard core would be constituted by symbolic and social historic determinism. Be interested in the "demolition" of the sexual stereotypes against the women establishes a way to rethink the collective action to act more effectively in regards to professional mixing. Indeed, several works showed that under certain conditions, the central elements of a representation could be sensitive to information coming to contradict them.To make a success of the professional mixing between the women and men in the general managerial function of companies requires so much on behalf of the government policy, a that of the human resources, strong actions raising stakes in the elimination of stereotypes and demolition of the social role assigned to the woman since millenniums
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Escanfella, Celia Maria. "Literatura infanto-juvenil brasileira e religião: uma proposta de interpretação ideológica da socialização." Pontifícia Universidade Católica de São Paulo, 2006. https://tede2.pucsp.br/handle/handle/17168.
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This is an exploratory study on Children s Literature in a catholic religious context. The objective is to contribute with the present debate on the social construction of brazilian childhood. For such purpose, thirty children s literature books were confronted based on a comparative analysis. The books in question were published from 1976 to 2000, fifteen published by secular publish houses and 15 by catholic ones. The books were randomly selected according to the legal deposit at the Rio de Janeiro National Library. Some of the questions which guided the study were: 1) if there was a process of secularization in Children s Literature; 2) if there was a reconfiguration or a reduction of the magic or of the sacred in Children s Literature; 3) if the catholic publish houses were processing the transformations observed in society and in the academic world regarding the notion of childhood, mediated by the debate around a new idea of socialization. To develop this thesis, it appeared adequate to base the discussion on the mediation of modern culture, the ideology concept and the Deep Hermeneutics methodology, as defined by John B. Thompson, complemented by the systematization of knowledge from many fields of knowledge, such as the Childhood Sociology, Children s Literature and the Sociology of Religion. The analysis confirmed the tendency towards the secularization of children s literature, hinted at in a previous research, and it enabled us to observe, in the sample s last period (from 1995 to 2000), a change in the catholic publish houses scenario, with advances in the conceptions of childhood and of socialization in the texts of some of them, though others maintained traditional standards. The results allow us to verify that there is a predominant view in the texts of catholic publish houses, a utilitarian, sometimes idealized view, whose objective is to teach values such as kindness, fraternity and obedience or to transmit Christian values, as well as a stronger tendency towards an asymmetrical portrayal of the racial and gender relations. However, in the production of both publish house categories secular and catholic it is possible to observe a similar phenomenon: the use of the Fantastic Universe, based on the magical tradition of literary production for children
Este é um estudo exploratório sobre a produção de literatura infantil no contexto religioso católico com o objetivo de contribuir com o atual debate sobre a construção social da infância brasileira. Para tanto foram confrontados, com base em análise comparativa, 30 livros de literatura infantil do período de 1976 a 2000, 15 deles publicados por editoras laicas e 15 por editoras católicas. Os livros foram selecionados, de forma randômica, do depósito legal efetuado na Biblioteca Nacional do Rio de Janeiro. Algumas das questões que nortearam o estudo foram: 1) Estaria ocorrendo um processo de laicização da literatura infantil? 2) Estaria ocorrendo uma reordenação ou diminuição do sagrado ou da magia na literatura infantil; 3) As editoras católicas estariam processando as transformações observadas na sociedade e no universo acadêmico quanto à concepção de infância, mediadas pelo debate em torno de uma nova concepção de socialização? Para a construção dessa tese, mostrou-se adequado tomar como base a discussão em torno da midiação da cultura moderna, o conceito de ideologia e a metodologia da Hermenêutica de Profundidade, conforme os define John B. Thompson, complementados pela sistematização de conhecimentos de diversos campos de saber, como Sociologia da Infância, Literatura Infantil e Sociologia da Religião. A análise confirmou uma tendência à laicização da literatura infantil, sugerida em pesquisa anterior, e permitiu observar, no último período da amostra (de 1995 a 2000), uma mudança no cenário de editoras católicas que produzem literatura infantil, com avanços nas concepções de infância e de socialização em textos de algumas editoras, porém com manutenção de padrões tradicionais em outras. Os resultados permitem afirmar que predomina principalmente nos textos de editoras católicas uma visão utilitária, e, por vezes, idealizada, com o objetivo de ensinar determinados valores como bondade, fraternidade e obediência, ou transmitir valores cristãos, bem como uma tendência mais intensa a uma representação assimétrica das relações de gênero e raciais. Porém, na produção de ambas as categorias de editoras católicas e laicas observa-se um fenômeno similar: a utilização do universo fantástico, com a ancoragem na produção literária para crianças de tradições mágicas
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Diawara, Moise. "Contribution des organisations non gouvernementales au développement social et économique du Mali : période 1960-2012." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE2084.
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On ne peut combattre sérieusement les difficultés économiques que connaît le Mali sans une prise en compte des paramètres socioculturels des bénéficiaires des différents projets de développement car ceux-ci ont en eux des acquis qui peuvent être des facteurs déclencheurs ou des freins à tout processus de développement local. L’humanitaire est à la croisée de la générosité de ses membres et de l’insuffisance de l’action politique dans un pays. Le Mali ne saurait être à la marge et se trouver dans une situation socioéconomique et politique qui requiert des appuis extérieurs pour résoudre ses différents problèmes existentiels et conjoncturels. Dans ce contexte, les ONG sont devenues les opérateurs du développement, quasiment à la place de l’Etat au Mali. Les résultats de cette situation paraissent mitigés ; d’où le sentiment d’une grande dépense d'énergie pour des maigres résultats ? Pourquoi, nous Maliens avons du mal à nous approprier la notion de développement (économique et social) ?Dans la situation actuelle, nous sommes face à des difficultés pour comprendre les questions de développement, pendant que les ONG et leurs partenaires étrangers agissent, et définissent leurs actions à partir de points de vue stéréotypés. Le Mali a subi des influences extérieures depuis la colonisation (colonialisme sous influence française, socialisme sous influence chinoise, libéralisme sous influence de la Banque mondiale et des institutions internationales comme le FMI) qui l’ont empêché de concevoir un modèle de développement propre à lui, adapté à son cadre de références culturelles. Ces facteurs évoqués ci-dessus ajoutés à ceux environnemental et climatique entretiennent les populations dans un état de pauvreté et classe le Mali selon l’indice de développement humain des nations unies 2012 au 175ème rang sur 182, au niveau mondial, malgré les ressources dont il dispose. Les données de la banque mondiale indiquent que le revenu brut national par habitant est de 649 us $ soit 616 euros. La pauvreté se mesure par deux dimensions : pauvreté matérielle et pauvreté en termes de relations sociales. Autrefois comme aujourd’hui (cf. rapport du PNUD du 3 au 4 juin 1999) tous les observateurs extérieurs sont frappés par la richesse des relations sociales entre personnes au Mali. Cette situation favorise l’intervention des ONG et leur permet de réaliser des actions concrètes (infrastructures, appui conseil) qui manquent cruellement aux populations. Cependant, dans leur intervention, elles ne prennent pas assez en compte la complexité des schémas socioculturels, leur incidence et surtout la question de l’appropriation des réalisations par les habitants et de leur cadre social ; elles finissent souvent par être rejetées car étant en contradiction avec ce cadre. Ainsi, le processus de développement au Mali peut être freiné par le poids important de la culture. Au Mali, la socialisation des enfants se déroule en 3 étapes de 0 à 16 ans. Son contenu réfère à une vision de l’homme dans la culture malienne qui diffère en partie selon les spécificités des différents groupes d’appartenance. Elle tend à produire in fine un individu en partie libre, en partie inscrit dans un corps social où il doit jouer le rôle qui lui a été assigné. Devenir adulte, c’est prendre sa place dans la famille rapprochée, dans sa famille élargie, dans son village, son peuple d’appartenance, selon des critères culturels complexes et précis. Ces paramètres constituent des cadres qui s’imposent à l’individu malien lorsqu’il participe à des initiatives de développement. S’il tente d’élever son niveau scolaire, d’améliorer sa situation économique, c’est pour mieux jouer son rôle dans un cadre « traditionnel », entre contrainte et liberté. Or souvent, quand les ONG interviennent dans le champ de l’éducation ou du développement local, elles n’ont pas en tête les subtilités de la socialisation des enfants et ses interactions possibles avec le parcours scolaireThe economic difficulties faced by Mali can't be seriously combatted without taking into account socio-cultural parameters of beneficiaries of development projects because they have achievements that can be triggering factors or obstacles to any process of local development.Humanitarian aid is at the crossroads of the generosity of its members and the lack of political action in a country. Mali can't be at the margin and find itself in a socio-economic and political situation that requires outside support to resolve its various existential and economic issues.In this context, NGOs have become the operators of development, almost instead of the State in Mali.The results of this situation seem mixed; hence the feeling of a great deal of energy for poor results? Why do Malians have difficulties in taking over the concept of development (economic and social)?In the current situation, we are facing difficulties to understand development issues, while NGOs and their foreign partners act and define their actions from stereotyped views.Mali has been influenced externally since colonialism (colonialism under French influence, socialism under Chinese influence, liberalism under the influence of the World Bank and international institutions such as the IMF), which prevented it from conceiving a specific development model according to its cultural references.These factors, combined with environmental and climatic factors, keep populations in a state of poverty and classify Mali according to the United Nations Human Development Index 2012 to 175th out of 182 world levels, despite the available resources. According to the same source, data from the World Bank indicate that the national gross income per capita is US $ 649 or 616 euros. Poverty is defined by two dimensions: material poverty and poverty in terms of social relations. Formerly as today (see UNDP report from 3 to 4 June 1999), all external observers are struck by the rich social relationships between people in Mali.This fertile ground encourages the intervention of NGOs and allows them to carry out concrete actions (infrastructures, advisory support) badly needed by the populations. However, in their intervention, they do not often take into account the complexity of socio-cultural models, their impact and, above all, the appropriation of achievements by the inhabitants which are often rejected because they don't stick with their social context.Thus, the development process in Mali may be hampered by the heavy weight of the culture.The socialization of children takes place in 3 steps from 0 to 16 years. Its content refers to the vision of a human in the Malian culture, but differs in part according to the specificities of the group of belonging. It ultimately produces an individual who is partly free, partly enrolled in a social body in which he must play the role assigned to him. Becoming an adult means taking his place in the close family, in his extended family, in his village, his people of belonging, according to complex and precise cultural criteria.These are the parameters that make up the models imposed on the Malian individual while participating in development initiatives. If he tries to improve his educational level, to improve his economic situation, the goal is to play a better role in a "traditional" setting, between determinism and freedom.But often, when NGOs intervene in education or local development, they do not have in mind the subtleties of socialization of children and the possible interactions with the school course.In other words, when they promote economic projects, they remain unrelated to the questions regarding who is locally in charge of these projects (depending on the place of each other in the social and family order).The Malian individual himself is not in a position to overcome this context, to stand back to analyze it and modify it
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Armet, Stephen Louis. "Intrinsic religion the relationship between religious socialization and identity formation in adolescents of high tension religion /." 2008. http://etd.nd.edu/ETD-db/theses/available/etd-12102008-112935/.
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HUANG, HSIN-YI, and 黃欣怡. "A Study of the Relationship among Religious Socialization, Religious Participation and Deviation Behavior of Junior High School Students." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/2wy3wv.
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碩士大葉大學
教育專業發展研究所
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The main purpose of this study was to examine the relationship among religious socialization, religious participation and deviant behavior of junior high school students. The purposes of this study were: (1) to investigate the differences between students’ background variables among religious socialization, religious participation and deviant behavior of junior high school students, (2) to explore the correction among religious socialization, religious participation and deviant behavior, (3) to analyze the influences of religious socialization and religious participation on students’ deviant behavior. The subjects adopted the questionnaire method. The subjects, 437 junior high school students who as the formal-test sampling in Nantou area of Taiwan, were administered by Religious Socialization Scale, Religious Participation Scale, and Deviant Behavior Scale. The statistical software SPSS 20.0 was applied to process descriptive statistics, t-test, one-way ANOVA, Person correlation analysis, and multiple stepwise regression analysis. The results of this study were found that: (1) As far as difference analysis was concerned, there were partial significant differences of religious socialization and deviant behavior between the junior high school students' background variables. (2) As far as difference analysis was concerned, there were not significant differences of religious participation between the junior high school students' background variables. (3) As far as relation analysis was concerned, significantly positive correlation between religious socialization, religious participation, and deviant behavior were found, based on Person Correlation. (4) The variable of religious participation’ religious self-seeking could positively predict general violations, theft, and interpersonal aggression. Finally, suggestions would be made for parents, schools, and future researches. Keywords: Religious Socialization, Religious Participation, Deviant Behavior, Junior High School Students
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Martin, Todd Forrest. "Religious socialization : a test of the chanelling hypothesis of parental influence on adolescent faith maturity." Thesis, 1999. http://hdl.handle.net/2429/9735.
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Studies have consistently shown the family to be the most influential socializing agent in
the life of the children, including the area of religious socialization. The pathways by
which this occurs and the variables moderating the strength of the parental influence
are still being explored but involves a variety of variables such as parenting style,
parental religiosity, gender, age of the child, and the influence of peer networks. Recent
research on faith transfer through the generations has shown the acquisition of
religiosity has as much or more to do with what goes on in the family than what goes on
in the religious institution. This study proposes to test the channeling hypothesis which
looks at the indirect effect that parental religiosity has on offspring. By channeling or
directing a child into secondary religious networks such as congregational influences,
peer groups, education systems and potential mates, a parent indirectly affects the
religiosity of a child. The use of a national survey of 11,000 adolescents and adults in
six Protestant denominations produced a sub-sample of 2,365 youth that was analyzed
to determine if there is support for the notion that parents do have a direct main effect
on adolescent religiosity, if it is lasting, and how the intervention of congregational and
peer influences impact the outcome variable, faith maturity. As expected, parental
factors were significantly related to the outcome variable of faith maturity both before
and after the variables of congregational and peer measure were introduced. It was
found that peer influence has a small but significant mediating effect while
congregational influence did not. Contrary to expectations, as the age group of the
adolescent increased the relationship between peer measures and faith maturity scores
did not become stronger nor did the relationship between parental scores and faith
maturity become weaker. In fact, the research showed that while peer influence
remained constant during the adolescent years, parental influence increased with age.
Findings indicate the importance of all three socializing agents but particularly the
strength of peer influence, the increasing influence of parents and the power of both
parental and peer influences interacting together.
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Roalson, Lori Anne 1969. "The unique and moderating effects of religious, family and school connectedness on early adolescent adjustment." Thesis, 2007. http://hdl.handle.net/2152/3284.
Full textAbstract:
Parent-adolescent connection is considered a core parenting component influencing adolescent psychosocial development. When the connection is poor, the adolescent has an increased risk of developing depressive symptoms and behavioral problems. Non-family socialization experiences increase in importance as the quality of family experiences decreases and may protect adolescents with low family connectedness from demonstrating depressive symptoms and behavioral problems. The school is one context that may provide socialization experiences to promote continued development for early adolescents. Stronger levels of connection to the school have been related to decreased prevalence of adolescent problem behaviors such as delinquency. The religious community represents another context in which early adolescents may develop important connections. This context is particularly important to study as over half of all adolescents in the U.S. report attending church services weekly and/or are involved in a church youth group and approximately 60% of adolescents report their faith is important to them. Research examining adolescent feelings of connection to their religious group and how this relates to delinquent behaviors and depressive symptoms, however, is lacking. The present study explored the cross-sectional contribution of adolescent connections to the family, school and religious contexts to the depressive symptoms and delinquent behaviors of a sample of 167 middle school students. Three aspects of religious connectedness (i.e., youth leader, congregation member, and spiritual connectedness) were found to uniquely contribute to the occurrence of early adolescent outcomes. Specifically, youth leader and spiritual connectedness uniquely contributed to early adolescent engagement in more serious delinquent behaviors. Congregation member and spiritual connectedness contributed to the occurrence of early adolescent depressive symptoms. Additionally, all three types of religious connectedness buffered the relationship between family connectedness and more serious delinquent behaviors. That is, high levels of religious connectedness protected early adolescents from engaging in the problem behaviors. Unexpectedly, an exacerbating relationship was demonstrated between school connectedness and youth leader connectedness as well as spiritual connectedness on early adolescent less serious delinquent behaviors. Findings are discussed from the perspectives of Social Control Theory and Attachment Theory.text
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Beryl, Louise. "Ways with the Word in the New World: Language and Literacy Socialization among Born Again Christian African Families in Massachusetts." Thesis, 2013. https://doi.org/10.7916/D8HT2M8R.
Full textAbstract:
This ethnographic study aims to understand how African parents use religion to help raise their children in the U.S. It is based on 18 months of fieldwork among African immigrant and refugee families, who identify as born again Christians and attend one of two churches located in the Greater Boston Area of Massachusetts. The parents in this study have voluntarily left or fled the homes and countries (predominantly Rwanda, Democratic Republic of the Congo, Uganda, Kenya, Tanzania, and Burundi) where they were raised and now have children of their own to raise in a new country and culture. They are using God (in concert with church, prayer, and the Bible) to cope with the challenges and find understanding, belonging, and betterment for themselves and their children. Their ultimate hope is for their children "to know God." But what does it mean, "to know God?" Why is this so important for these parents? How do parents help children "to know God" (i.e. what processes are entailed)? And how does this shape their identities and intrapersonal and interpersonal development? This ethnography aims to answer these questions through an analysis of the language and literacy processes of socialization. I describe local child rearing theories, which influence interactions with children and the everyday routines they follow; the characteristics and practices through which a sense of belonging and community is fostered; as well as the practices of praying, engaging with the Bible, and discussion about what their faith means psychologically and socially. Parents and children are teaching and learning from one another through their participation in church services, Sunday school, and Bible studies; in routine prayer individually and collectively; in conversations about God and the world; and reading and discussing the Bible at home at night. I also examine the consequences, theoretical and empirical, of such socialization processes on the understanding of self and one's relationships with God, other believers, and non-believers. I conclude that in learning to distinguish God's voice among their own thoughts, children are potentially developing a Christian sense of self. Yet, adults and children encounter competing discourses within different communities of practice about with whom one should be friends. Social relationships entail positioning him or herself in the way one talks and acts so as to be (or not be) identified as a believer. These African born again Christian parents are socializing their children to be and become believers.
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Snell, Patricia. ""Just reproduce after what I taught you" spatial segregation of religious youth socialization and the reproduction of social inequality /." 2009. http://etd.nd.edu/ETD-db/theses/available/etd-01062009-125050/.
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Dussart, Francoise. "Warlpiri women's yawulyu ceremonies : a forum for socialization and innovation." Phd thesis, 1988. http://hdl.handle.net/1885/112716.
Full textAbstract:
This thesis examines the ritual life of Warlpiri women in the Central
Desert community of Yuendumu. Though there is now a growing literature on the
ritual life of Aboriginal women, these works present generalized accounts of women as a
category in their ritual activity which obscures the social dynamics and processes that
are central to women's religious life. I argue that a fuller understanding of
women's ritual life in Warlpiri society in particular and of Aboriginal women's
lives more generally is dependent on seeing women as individual social actors. The
thesis therefore concentrates on the activities and motivations of individual women in
the most common form of women's ceremony at Yuendumu, the yawulyu. The analysis provides
access to the complex issues of power and competition among Aboriginal women, and goes
a long way to defining the role of women in the ritual life of the community at
large.
The introductory chapter reviews the literature on women and their religious
lives. Chapter two provides an overview of the main Warlpiri religious
concepts, in particular of the principal features of the Dreaming and its
manifestations and the formal aspects of women's rights and duties that
fulfil in the ritual domain. The third chapter describes women's life
cycle in terms of their ritual career and argues that women continue their
role as nurturers beyond the end of their reproductive life by
redirecting their energies into ritual activities. Chapter four examines the
acquisition and transmission of knowledge. Chapter five defines the ritual
domain of yawulyu, and distinguishes this ceremony from others performed by
women. The sixth chapter provides a detailed case study of the
organization and performance of yawulyu ceremonies. And chapter seven describes
the integration of 'new' Dreams and dances into an existing ceremony. I
conclude by recapitulating some of the major points made in the
thesis and by making some suggestions concerning the future of Warlpiri
women's acquisition of status and prestige in the social and ritual spheres.