Dissertations / Theses on the topic 'Ritual abuse'
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Lynch, Timothy. "Truly evil empires the panic over ritual child abuse in Australia /." Phd thesis, Australia : Macquarie University, 2006. http://hdl.handle.net/1959.14/38034.
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Thesis (PhD) -- Macquarie University, Division of Society, Culture, Media & Philosophy, Department of Anthropology, 2006."December 2005".
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Characteristics of ritual abuse discourse -- A plethora of theorists (and of differences between them) -- Defining ritual abuse: differences, disputes and bad faith -- Allegations, investigations and trials -- Abuse accomodation and recovered memories -- Moral panic and witch hunt -- Witch craze -- Outsiders, accusations and obligations -- Accusations of ritual abuse in Australia -- Witches and pedophiles -- Conclusion.
Allegations of "ritual abuse" were first made in North America in the 1970s and early 1980s. It was claimed that an extremely severe form of sexual and physical child abuse was being perpetrated by Satanists or the devotees of comparably unorthodox religions. Perpetrators were often supposed to be invloved in other serious criminal activities. Allegations were subsequently made in Britain, Holland, Australia and New Zealand. The thesis examines the bitter debates that these claims provoked, including the dispute about whether ritual abuse "really happens". -- The thesis also contributes to the debate by providing some anthropological insights into why these strange and incredible claims were made and why they were accepted by certain therapists, officials, journalists and members of the public. It is argued that the panic over ritual abuse was a panic about what anthropologists know as "witchcraft" and the thesis makes this argument through an analysis of the events (mainly discursive events) of the panic. The thesis in particular takes up Jean La Fontaine's argument about the similarities between accusations of ritual abuse and those made against "witches" in early modern Europe and in non-Western societies. The similarities between the kinds of people typically accused of perpetrating ritual abuse and those accused of practising witchcraft are considered, with a special emphasis on those cases where accusations were made by adult "survivors" and where alleged perpetrators were affluent and of relatively high social status. The thesis examines how supposed perpetrators of ritual abuse were denied the social support properly due to them and how accusations--and the persecution that followed--achieved certain political, professional and personal ends for survivors and their supporters. -- The thesis also considers similarities between "crazed" witch hunting and the recent spread of the panic about ritual abuse throughout much of the English-speaking West. The peculiar panic about witch-like figures that occurred in Australia -- especially in NSW--is examined. The thesis shows how, at a time when Australians had become very sceptical about claims of ritual abuse, activists were able to incite and affect the latest of a succession of homophobic panics in Australia.
Mode of access: World Wide Web.
357 leaves ill
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Pack, Sylvia. "New Zealand counsellors talk about ritual abuse: A discourse analysis." Massey University, 2009. http://hdl.handle.net/10179/1098.
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Research indicates that in the last five decades, claims of Satanic ritual abuse (RA), and the numbers of clients receiving counselling for RA, have increased in all Western countries. This has resulted in an increased corpus of related literature overseas, which includes studies in which facticity as well as aetiology, symptomology and treatment are debated. This present study focuses on a New Zealand context, and examines the talk of New Zealand counsellors in relation to their views regarding RA and the counselling of RA clients. Social constructionist and positivist epistemologies were evaluated in terms of their suitability for this research, and the discourse analytic method developed by Potter and Wetherell (1987) chosen as the means by which participants’ talk might be analysed in such a way as to allow the inclusion of multiple constructions and the emergence of the many discourses and conflicting ideas which occur in overseas literature. A broad selection of the literature was first critically analysed to give an understanding of the topic. Nine counsellors gave interviews, eight women and one man, all Pakeha, six of whom were ACC-registered (Accident Compensation Commission, 2009). The participants constructed RA as a physical reality, which was justified by the use of the credible client discourse. A traditional linguistic repertoire furnished a discourse of government backing, which was employed to warrant voice. A moral stake in counselling, named concern for the client, was shown to be present in all arguments. The participants constructed three truths relative to context: a legal truth, the counsellor’s truth, and the client’s truth. Recovered memories were given a dual construction which legitimised correct and incorrect recall. DSM-IV (American Psychiatric Association, 2000) labelling was debated in a discourse of ambivalence. Finally in a discourse of preparedness, the participants constructed the therapeutic skills needed to treat RA clients. The thesis concludes by highlighting the participants’ comments regarding the need for openness and awareness, and specialised literature and training for counsellors treating RA clients.
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Norris, Kelly J. "Cults, ritualistic abuse, and false memories /." View online, 1993. http://repository.eiu.edu/theses/docs/32211998759422.pdf.
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BROWN, Ian, and Ian Brown@health wa gov au. "A CASE STUDY INVESTIGATION OF THE DEVELOPMENT AND TREATMENT OF ALTER PERSONALITIES IN DISSOCIATIVE IDENTITY DISORDER." Edith Cowan University. Community Services, Education And Social Sciences: School Of Psychology, 2006. http://adt.ecu.edu.au/adt-public/adt-ECU2006.0027.html.
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Progress in the study and treatment of Dissociative Identity Disorder (DID) has been hampered by ideological debate regarding its validity. This is particularly the case when patient's suffering from DID also report ritualistic abuse. Part of the difficulty has been that past studies have not established independent checks to assess whether alters are artefacts introduced by therapeutic bias. This study addressed this issue by using independent judges to test the validity of a patient being treated for DID who claimed ritualistic abuse. The judges were 16 clinicians with an average of 21 years experience in their respective disciplines. The study also examined the development and treatment of alter personalities through a detailed examination of case material. The patient had been in continuous therapy with the author and treatment had been conducted using the self psychology model. The study involved three phases.
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Ramkissoonsingh, Ravi Carleton University Dissertation Psychology. "The Effects of abuse type and complainant symptomatology in a simulated sexual abuse trial." Ottawa, 1999.
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Brown, Ian. "A case study investigation of the development and treatment of alter personalities in dissociative identity disorder." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2006. https://ro.ecu.edu.au/theses/53.
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Progress in the study and treatment of Dissociative Identity Disorder (DID) has been hampered by ideological debate regarding its validity. This is particularly the case when patient's suffering from DID also report ritualistic abuse. Part of the difficulty has been that past studies have not established independent checks to assess whether alters are artefacts introduced by therapeutic bias. This study addressed this issue by using independent judges to test the validity of a patient being treated for DID who claimed ritualistic abuse. The judges were 16 clinicians with an average of 21 years experience in their respective disciplines. The study also examined the development and treatment of alter personalities through a detailed examination of case material. The patient had been in continuous therapy with the author and treatment had been conducted using the self psychology model. The study involved three phases.
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Brockman, Pamela Faye 1948. "Multiple personality disorder in conjunction with satanic ritual abuse, an educational training film: A survey of need." Thesis, The University of Arizona, 1992. http://hdl.handle.net/10150/278244.
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The issue of satanic ritual abuse has gained widespread public and professional attention in the past ten years. During therapy, many adult Multiple Personality Disorder (MPD) clients describe memories of Satanic Ritual Abuse (SRA) beginning in childhood. Basically, the only information circulating in the mental health professional community about MPD/SRA issues is derived from workshops and lectures at trainings and professional meetings. The intent of this project was to determine the need for an in-depth educational training film for mental health professionals to assess, diagnose and treat satanic ritual abuse survivors in conjunction with multiple personality disorder. A questionnaire was used to determine whether a video educational training film would be beneficial. The conclusion was reached that an educational training film would be useful in helping mental health professionals. It was also concluded that educational training films in the behavioral sciences is an effective training tool.
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Netswera, Livhuwani Alfred. "Caring for the abused children is the responsibility of the nation a practical theological investigation /." Diss., Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-07272005-110417/.
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Childress, Lawrence D., and Andrea D. Clements. "Shifts in Ritual Response to Loss Due to Death: An Assessment of Funeral Service Mourning Trends over Time." Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etsu-works/7247.
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Introduction: As the predominant social expression of grief, funerals have been purported to be waning in occurrence and/or transitioning to emergent, less conventional ceremonial forms. In this research, trends regarding the cost, nature (type), and prevalence of funeral services were examined relative to an extant data set from two funeral homes of shared ownership in northeast Tennessee. The purpose was to verify or refute purported change(s) in the frequency and/or ceremonial emphasis of funerals in the study area. Methods: Anonymized, archival data from two funeral homes in northeast Tennessee (N = 2,581), spanning five years (2008-2012), were evaluated for trends over time with respect to two outcome variables: (1) the presence/absence of a funeral, and (2) the degree of ceremonial emphasis. Results: A binary logistic regression model was fit to the data with annualized time bins (2008 -2012) as predictors of the dichotomous outcome variable (presence/absence of a funeral). An omnibus test of the fitted model against that of a constant/intercept-only model was not statistically significant, indicating that time alone (irrespective of covariates) did not reliably predict whether there would be a funeral ceremony or not [chi square (4) = 6.558, p = .161]. Ceremonial emphasis was then regressed on annualized time bins using a multinomial logistic model without covariates. Model fitting information indicated a statistically significant difference between the final model (including the predictors) and the intercept-only model, suggesting that –in the absence of covariates –annualized time bins did reliably predict degree of ceremonial emphasis [chi square (8) = 149.570, p < .001], with an apparent trend toward decreased ceremonial emphasis. With the covariates of geographic location and retail spending included in the model, and using dummy coding to compare the probability of each degree of ceremonial emphasis to all other categories of emphasis combined, subsequent binomial logistic regressions indicated that although some modest degree of incremental change is apparent, weaving together strands of statistical significance does not result in a meaningful overall explanation of how (and/or why) that change may be occurring. Conclusion: These results do not support the proposition that funerals are declining in their frequency of occurrence, but they do indicate some incremental alterations in the ceremonial emphasis of ritual response to death, as influenced by the passage of time (demarcated annually), economic impacts (relative to retail spending), and geographic location. This research highlights the need for additional empirical investigation into factors explaining possible shifts in mourning (e.g., funerals) as well asother aspects of loss response.
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Hayward, Karen. "The fear of the Lord as key pastoral guidance, for a healing ministry to survivors of generational ritual abuse / by Karen Hayward." Thesis, North-West University, 2010. http://hdl.handle.net/10394/4405.
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Generational ritual abuse within satanic or fertility (abusive witchcraft) cults is a controversial subject. This study shows that, while not all reported memories may be true, False Memory Syndrome is not an intrinsic scientific reality of generational ritual abuse. Recent publications under the editorial pens of Noblitt and Perskin Noblitt (2008), as well as Sachs and Galton (2008), describe the types of abuse and torture perpetrated in various forms of ritual abuse (including the results of a worldwide survey), together with the psychological, interpersonal and spiritual damage it caused survivors. It also speaks of the legal difficulties of survivors, the motives of perpetrators and the difficulties experienced with disappearing evidence (sometimes deliberately, otherwise because it does not fit the known legal paradigm).
Survivors of generational ritual abuse suffer from what can be described under DESNOS (Disorders of Extreme Stress - Not Otherwise Specified), which is supported by research whilst not yet a formal DSM diagnostic category. Prolonged interpersonal trauma, involving multiple events lead to alterations of affect and impulses: in attention or consciousness; in self-perception; in relationships with other; in systems of meaning; as well as somatisation. Most often it results in dissociative disorders of which the most common is DID (Dissociative Identity Disorder) in which a person exhibits two or more distinct identities or personality states which recurrently take control of his or her behaviour. Various other diagnostic-related factors are discussed in this study, together with major paradigms for considering DID. These paradigms include the ego-state theory (referred to briefly), structural dissociation and attachment theory. These models' intervention strategies are also discussed. Models from three Christian psychologists are discussed - those of Joubert, Friesen and Wilder (a community model) - and Hawkins and Hawkins' pastoral model is reviewed as well.
"The fear of the Lord" is found to be the reverential awe with which a believer approaches God; linked closely to the love of God; a fear that is advocated over the fear of human enemies or circumstances and which then dispels the latter; an emotion of fear that is experienced when confronted, as sinful human being, with God's presence and attributes such as his holiness; advocated by Jesus and Paul as based upon God's judgment, after which he may cast one into hell - and thus, one is not to fear what man could do unto one, or should not depart from God and continue in wilful sin. Ps. 86 contains a prayer for a united heart that the psalmist may fear God, linked to walking in his truth and praising God for deliverance from the grave.
While "the fear of the Lord" is not a healing model in and of itself (various models of intervention can be used in the healing journey as found in the literature study), it guides the stance of the community, the pastoral counsellor (or other helper) as well as the survivors of generational ritual abuse who turn to God. It was found to form a doorway into the covenant relationship (or intimate relationship) with God in Scripture, and it is argued that, as such, it will help to lead survivors away from negative or destructive fear-bonded relationships (in Wilder's terms) into love-bonded relationships with God and others, thus leading to fulfilment of the command 'to love God with all one's heart, soul and strength and others as oneself' (Dt. 6; Mrk. 12:29-31). To this end, it aids the pastoral healing goal of a growing relationship with God and increasing maturity. Using the models of Heitink, Osmer and Hurding, the insights gained in this study are applied to the guidelines and proposed model for pastoral intervention.Thesis (M.A. (Pastoral)--North-West University, Potchefstroom Campus, 2011.
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Pelgrim, Riekje. "Witchcraft and policing South Africa Police Service attitudes towards witchcraft and witchcraft-related crime in the Northern province /." Leiden : African Studies Centre, 2003. http://hdl.handle.net/1887/12920.
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Kinnebrew, Lacresha. "The Relationship Between Family Rituals and Psychopathology in Families with a Substance-Abusing Parent." Xavier University / OhioLINK, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=xavier1383572634.
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Thomas, Becky L. "The Use of Therapeutic Rituals in Substance Abuse Treatment." DigitalCommons@USU, 2001. http://digitalcommons.usu.edu/etd/2712.
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This study explored the use of rituals in substance abuse counseling. Data were obtained from a total of 25 mental health workers in the substance abuse field from the northern region of Utah. Four research questions were asked about rituals and their use in substance abuse counseling: (I) Are addictions therapists using rituals? (2) How did therapists determine when to use rituals? (3) What types of rituals do they use? and (4) How do therapists assess ritual effectiveness? Results indicated that about three fourths of the mental health workers questioned were using rituals in their treatment protocol with substance abuse clients. The most common methods used for determining when to implement rituals into treatment were (a) clients were emotionally stuck, (b) client's cognitive ability, and (c) therapist's perception. The findings also suggested that therapists presented means of assessing the effectiveness of the rituals they implemented, but the data also supported past literature findings that showed little empirical means of assessment.
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Goliath, Chantal Debra. "A child's journey through traumatic grief: a case study." Thesis, Nelson Mandela Metropolitan University, 2015. http://hdl.handle.net/10948/d1018646.
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The death of a parent is one of the most serious stressors that can occur in a child’s life. The aim of this study was to describe an 11-year-old child’s journey through traumatic grief after the violent death of her mother. The conceptual framework utilised was Trauma-Focused Cognitive Behavioural Therapy (TF-CBT). The case study approach was applied as it provided a suitable research design in which to give an account of the subject in a therapeutic situation. A purposive sampling technique was utilised to select the research subject in the study. The following three principles of data collection were adhered to: a) using multiple sources of information, b) creating a case study database, and c) maintaining a chain of evidence. Irving Alexander’s content-analysis technique in conjunction with Guba’s model of trustworthiness was employed for data analysis. The finding that emerged from the study was the resilience shown by Linda in relation to her adaptive functioning following the trauma of witnessing the violent death of her mother. Conclusions and recommendations were made following the findings based on the information obtained during the therapy sessions.
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Tiemeier, Julie M. "Family Rituals and Child Psychopathology In Families With Substance Abusing Mothers." Xavier University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=xavier1394727310.
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Beadle, David Nathaniel. "The 'divine' confused and abused : cultural memories of royal ritual netherworld descent and heavenly ascent in the Hebrew Bible." Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/26678.
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This thesis proposes that integrated rituals of netherworld descent and heavenly ascent are represented in the Hebrew Bible as having been performed by Davidic royals – royal women, as well as male monarchs. In some instances (e.g. Psalms 2; 18; 24; 89:2-38; and 110) these rituals are represented idealistically, with Yahweh confirming the king’s ritual status and potency, through re-presented speech acts. In other instances, however, while an idealistic picture of monarchy continues to be upheld, it is subverted from within in varying ways (e.g. 2 Kgs 9:30-37; 11; Ps. 89:39-52; Isa. 14.4b-20; Jer. 13:18-20; Ezekiel 19). The differing portrayals of monarchy reflect the differing ways with which biblical texts are negotiating and interacting with ambiguous discourses embodying memories of monarchy. On the one hand, after the fall of monarchic Judah, ‘foreign’ monarchy (and especially trading monarchies, such as those of Phoenicia) were fetishised within biblical authors’ discourses of political and economic imperialism, and so Davidic monarchy became a signifier of an enchanting and mystifying ‘indigenous’ past. On the other hand, discourses concerning the past frequently referenced exile, and the collapse of monarchy. Some biblical representations of ritual netherworld descent and heavenly ascent acknowledge this latter, uncomfortable kind of remembering – even as they reify and reinforce these enchanting memories which they subvert. The remembered, cosmically liminal first temple and the remembered royal body become loci for these paradoxical, contradictory, and competing memories. This much is evident in mystifying royal cosmic liminality and heavenly ascent, access to divine knowledge, and mimesis of Yahweh; in cathartic myths of the subjugation of the forces of chaos and disorder, both cosmic and military; and in the subversion of the enchanting remembered Davidic cultic praxis of descent and ascent, through these motifs’ re-presentations in montages alongside rituals which connote displacement, destruction, profanation, desecration, subjugation and being forgotten. In these instances, the vulnerabilities inherent in cultural idealising of the Davidic monarchy’s potent cosmic liminality are brought into sharp relief.
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Geoffroy, Marielle. "Posttraumatic play in art therapy : a case study exploring the ritual play process in the art making of a sexually abused child." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape8/PQDD_0017/MQ47743.pdf.
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Teixeira, Eduardo Didonet. "O direito ao uso de enteógenos." Pontifícia Universidade Católica do Rio Grande do Sul, 2007. http://hdl.handle.net/10923/2379.
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Previous issue date: 2007This analyzes the pertinent legal regime for users of psychoactive substances in religious-ritualistic situations. It was evidenced, from the beginning, that the use of such substances by the contemporary society diverges from that of some religions. While most of the society makes use of these drugs in a recreational and addictive way, the religious use is associated with the sacred, contemplation and self-knowing. Beyond the Constitutional prejudice and the free-will of beliefs and health, the legal permissive of the new Drug Law, number 11. 343/2006, allowed us to conclude that there is a special category of users. Trusted to be an unusual practice, the religious use of such substances has constitutional support. The free use of psychoactive substances for religious purposes, which are considered sacred, is similar to the universal rights to health, wellbeing and life quality, since the use of these drugs is associated with cure by its users. We approached such use not only by traditional religions, but also by members of the New Age movement an by people in urban centers. In this perspective, we questioned the role of ANVISA as the regulation agency responsible for emitting the defining technical norms for substances whose use is restricted or forbidden in Brazil. The question of democratic deficit on the regulation agencies in general must be solved mainly through the use of public hearings. Finally, it can be concluded that, until the present moment, the self-regulation mechanisms of some religions in what concerns the use of these drugs are enough to avoid abusive uses.
Este trabalho se propõe a analisar o regime jurídico pertinente aos usuários de substâncias psicoativas em situações ritualístico-religiosas. Constatou-se, desde o início, que o uso de drogas na sociedade contemporânea difere substancialmente do uso feito por certas religiões. Enquanto na sociedade em geral o uso de drogas se da de maneira recreacional e aditiva, o uso religioso esta associado ao sagrado, à contemplação e ao auto-conhecimento. Para além dos preceitos constitucionais de liberdade de crença e saúde, o permissivo legal da nova lei de drogas, n° 11. 343/2006, permite concluir que existe uma categoria especial de usuários; trata-se de uma atipicidade cuja prática possui amparo constitucional e de lei ordinária. Por exemplo, o uso religioso de substâncias psicoativas consideradas sagradas se aproxima do direito à saúde, já que o consumo dessas substâncias está, para esses usuários, associado a cura, bem estar e qualidade de vida. Foi abordado o uso dessas substâncias não só por religiões mais tradicionais, mas também por integrantes do movimento Nova Era e por usuários localizados em centros urbanos. Nessa perspectiva, indagou-se o papel da ANVISA como agência reguladora e órgão responsável por emitir a norma técnica definidora das substâncias de uso restrito ou proibido no Brasil. A questão do déficit democrático das agências reguladoras em geral deve ser suprida principalmente pela utilização da audiência publica. Por fim, chegou-se à conclusão de que, ate o presente momento, os mecanismos auto-regulatórios das religiões usuárias de enteógenos são suficientes para evitar o uso abusivo dessas substâncias.
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Teixeira, Eduardo Didonet. "O direito ao uso de ente?genos." Pontif?cia Universidade Cat?lica do Rio Grande do Sul, 2007. http://tede2.pucrs.br/tede2/handle/tede/4003.
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Previous issue date: 2007-08-29Este trabalho se prop?e a analisar o regime jur?dico pertinente aos usu?rios de subst?ncias psicoativas em situa??es ritual?stico-religiosas. Constatou-se, desde o in?cio, que o uso de drogas na sociedade contempor?nea difere substancialmente do uso feito por certas religi?es. Enquanto na sociedade em geral o uso de drogas se da de maneira recreacional e aditiva, o uso religioso esta associado ao sagrado, ? contempla??o e ao auto-conhecimento. Para al?m dos preceitos constitucionais de liberdade de cren?a e sa?de, o permissivo legal da nova lei de drogas, n? 11.343/2006, permite concluir que existe uma categoria especial de usu?rios; trata-se de uma atipicidade cuja pr?tica possui amparo constitucional e de lei ordin?ria. Por exemplo, o uso religioso de subst?ncias psicoativas consideradas sagradas se aproxima do direito ? sa?de, j? que o consumo dessas subst?ncias est?, para esses usu?rios, associado a cura, bem estar e qualidade de vida. Foi abordado o uso dessas subst?ncias n?o s? por religi?es mais tradicionais, mas tamb?m por integrantes do movimento Nova Era e por usu?rios localizados em centros urbanos. Nessa perspectiva, indagou-se o papel da ANVISA como ag?ncia reguladora e ?rg?o respons?vel por emitir a norma t?cnica definidora das subst?ncias de uso restrito ou proibido no Brasil. A quest?o do d?ficit democr?tico das ag?ncias reguladoras em geral deve ser suprida principalmente pela utiliza??o da audi?ncia publica. Por fim, chegou-se ? conclus?o de que, ate o presente momento, os mecanismos auto-regulat?rios das religi?es usu?rias de ente?genos s?o suficientes para evitar o uso abusivo dessas subst?ncias.
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Camnerin, Sofia. "Försoningens mellanrum : en analys av Daphne Hampsons och Rita Nakashima Brocks teologiska tolkningar." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-9413.
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The overall purpose of this thesis is to illuminate and critically evaluate Christian theology of atonement and redemption, in order to contribute to contemporary theology of atonement and redemption. The purpose is reached through an analysis of the work of two contemporary feminist theologians; Daphne Hampson and Rita Nakashima Brock. Hampson has formulated a sharp post-Christian position. Brock has distinguished herself through her critique of the Christian concept of atonement and through her contributions to reconciliation and redemption. Both Daphne Hampson and Rita Nakashima Brock argue that Christian atonement-theology, primarily the so called objective model, is hurtful to children and victims of abuse and violence. They both argue that theological language is not innocent. At the same time, they illustrate broken relationships, sufferings, and problems they want to change, give theological interpretations of how that change is to take place and present methodologies on how to reach reconciliation between human beings and God as well as between human beings. In two steps I undertake a critical analysis of content and presuppositions in Daphne Hampson’s and Rita Nakashima Brock’s theologies of atonement and redemption. In the first step, I describe Hampson’s and Brock’s critique of Christian atonement-theology. I analyze their theological critique and theological construction in a model "from-transition-to". My critical analysis focuses especially on internal consistency. In the second part, the analysis of presuppositions, I explain basic principles upon which they shape their theology. The analysis is made up by the analytical concepts; theoretical arguments of knowledge, understandings of faith, and the position of the subject. I also analyze other essential concepts out of which gender is one. In the last chapter I present my own constructive contribution, structured by content and presuppositions. I argue that theology is both a critical and constructive discipline. In the content-response I discuss images of God, the tragic, the cross, and the hope. In the presuppositions-response I discuss the concept "space-in-between". In conclusion I propose that theology of atonement/redemption is shaped between post and Christian. I argue that space-in-between-perspectives are necessarily experimental and critical, a space on the border where marginalized voices are to be included.
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Charles, Grant. "An exploration of experiences of extreme abuse." Thesis, 1996. https://dspace.library.uvic.ca//handle/1828/9695.
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This study has examined in detail the experiences of an individual who was ritually abused as a young person. Two other people, who had been ritually abused, were also interviewed in order to serve as a means of triangulation of the first person's experiences. A limited amount of data obtained by another researcher was used to add to the information provided by one of the secondary participants. The data was analyzed using a modified grounded theory procedure. This analysis combined with a comparison of information in the literature served as a basis for the development of theory. Theory was generated regarding the process of healing for people who have been ritually abused. A model of conceptualizing the healing process was also developed.Graduate
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Ogden, Edward. "Satanic cults: ritual crime allegations and the false memory syndrome." 1993. http://repository.unimelb.edu.au/10187/2826.
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My interest in criminology was inspired by Dennis Challinger who tolerated a student taking ten years to finish the Diploma in Criminology, and Stan Johnson who encouraged broad-mindedness to which I was unaccustomed. Stan challenged my attitudes, beliefs and conclusions. My interest in cults was inspired by Anne Hamilton-Byrne whose "children'" especially Sarah, taught me a great deal. They introduced me to their personal experience of growing up in strange isolation from the world. I received assistance and constructive criticism from the police Task Force investigating the Hamilton-Byrne “Family” especially Detective Sergeant DeMan. I began this task searching to understand “The Family”, its origins and its meaning. The path towards an understanding of cults took me in unexpected directions. I learned about the Satanic allegations and began accumulating material. Initially, some therapists with an interest in this area saw me as a potential ally, but as I began to question there assumptions I was rejected as a disbeliever, on the basis that “anyone who is not with us, must be against us”.
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Brunet, Lynn Patricia. "Terror, trauma and the eye in the triangle: The Masonic presence in contemporary art and culture." 2007. http://hdl.handle.net/1959.13/25875.
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Research Doctorate - Doctor of Philosophy (PhD)This thesis examines the coexistence of traumatic themes and Masonic content in the work of contemporary visual artists. The project originated with a discovery of the depiction in my own artwork, produced in the context of a professional art career, of traces of terrifying early initiatory experiences in the context of a Masonic Lodge and using Masonic ritual and regalia. A number of key Masonic authors suggest that the Order draws on a mixed ancestry that contains not only the orderly and sombre rituals based on the practices of the early cathedral builders, but also initiatory rites from various cult groups of the Classical world that involve a course of severe and arduous trials. Recent research by scholars examining cult practices has indicated the existence of Masonic ritual abuse of children, based on the reports of a substantial number of survivors in western countries. Premised on this discovery, the thesis constitutes a feminist and interdisciplinary investigation into the impact of hidden fraternal initiation practices on the production of contemporary art. Examining Masonic themes, symbols and allegories in the context of the contemporary debates about trauma, the thesis initially argues that the concepts used to describe the impact of trauma on the individual psyche may be observed in symbolic form in the rites and practices of the Masonic tradition. This leads into an exploration of the work of five high profile international contemporary artists - the American artists Matthew Barney, Bruce Nauman and Paul McCarthy, an early career painter Mark Ryden, and the Australian artist Ken Unsworth - as case studies, arguing that similar traces of initiatory trauma, along with Masonic references, may be identified in their work. Incorporating insights from trauma theory, scholarly discussions of initiation rites and ritual abuse, combined with knowledge of Masonic practices, this groundbreaking study sheds new light on these artists' work, in particular, on those aspects of the work that have hitherto remained obscure and perplexing for critics. The thesis also includes an examination of my own artwork in this light.
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Brunet, Lynn. "Terror, trauma and the eye in the triangle: the Masonic presence in contemporary art and culture." Thesis, 2007. http://hdl.handle.net/1959.13/25875.
Full textAbstract:
Research Doctorate - Doctor of Philosophy (PhD)This thesis examines the coexistence of traumatic themes and Masonic content in the work of contemporary visual artists. The project originated with a discovery of the depiction in my own artwork, produced in the context of a professional art career, of traces of terrifying early initiatory experiences in the context of a Masonic Lodge and using Masonic ritual and regalia. A number of key Masonic authors suggest that the Order draws on a mixed ancestry that contains not only the orderly and sombre rituals based on the practices of the early cathedral builders, but also initiatory rites from various cult groups of the Classical world that involve a course of severe and arduous trials. Recent research by scholars examining cult practices has indicated the existence of Masonic ritual abuse of children, based on the reports of a substantial number of survivors in western countries. Premised on this discovery, the thesis constitutes a feminist and interdisciplinary investigation into the impact of hidden fraternal initiation practices on the production of contemporary art. Examining Masonic themes, symbols and allegories in the context of the contemporary debates about trauma, the thesis initially argues that the concepts used to describe the impact of trauma on the individual psyche may be observed in symbolic form in the rites and practices of the Masonic tradition. This leads into an exploration of the work of five high profile international contemporary artists - the American artists Matthew Barney, Bruce Nauman and Paul McCarthy, an early career painter Mark Ryden, and the Australian artist Ken Unsworth - as case studies, arguing that similar traces of initiatory trauma, along with Masonic references, may be identified in their work. Incorporating insights from trauma theory, scholarly discussions of initiation rites and ritual abuse, combined with knowledge of Masonic practices, this groundbreaking study sheds new light on these artists' work, in particular, on those aspects of the work that have hitherto remained obscure and perplexing for critics. The thesis also includes an examination of my own artwork in this light.
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Hodges, Stanley H. "An examination of ritual abuse laws an integrative conflict model adaptation for a contemporary analysis of law formation /." 2006. http://digital.library.okstate.edu/etd/umi-okstate-2088.pdf.
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Nathane, Motlalepula Sophie. "Social Factors that Contribute to Child Abuse in Informal Settlements: A case study of Ivory Park." Thesis, 2007. http://hdl.handle.net/10539/2168.
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Student Number: 9804661E
Master of Arts: Social Work
Faculty of HumanitiesGiven the high incidences of child abuse not only in informal settlements, but in South Africa as a whole. The present study looks at the social factors that contribute to child abuse in informal settlements. To identify specific social factors in an informal settlement i.e. Ivory Park, which make children in this community to be vulnerable to child abuse. The study aims to identify different forms of child abuse, which occur in Ivory Park, to develop an understanding of the family structure and the functioning of the families. The study further explored the perception of community members on child abuse, and their knowledge and awareness on children’s rights. The study also attempts to bring to our attention that concern about the problem of child abuse is not new. It acknowledges the historical context of this problem, that throughout history children world-wide have been subjected to domination, murder, abandonment, mutilations and forced labour. Practices that seem brutal and senseless today like infanticide and ritual sacrifices of children are actually recorded in the Bible. These were considered normal and acceptable practices at the time. The systematic study of child abuse is fairly a recent phenomenon, it’s only in the sixties that this issue has been discussed and debated in certain parts of the world. The study also points out that the problem of child abuse is not unique to South Africa, but it is a problem in many parts of the world. Also that the understanding of child abuse has shifted over time. The central force behind these changes has been the establishment of various organisations in North America and Europe. These organisations opposed violence against children and advocated for the rights of the children. In South Africa this change came about when the present South African government ratified the United Nations Convention on the Rights of the Children in 1996 and also when the Rights of the Child were enshrined in Section 28 of the Bill of Rights of the Constitution of the Republic of South Africa. The study poses a question as to why child abuse cases and statistics seem to be on the rise and understanding why children are being abused when there are so many pieces of legislation and human rights documents, that aims to safeguard the interest and the protection of children particularly in South Africa. The study also looks at different theoretical perspective on child abuse to help us in terms of explaining and understanding as to why children are abuse. Finally, the study looks at different social factors specific to South Africa that might contribute to child abuse, and the history and location of Ivory Park. On the basis of the findings of this study, the researcher makes some recommendations through which professionals in the helping professions together with community members can address the problem of child abuse in informal settlement.
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Rannditsheni, Alunamutwe Enos. "An investigation into ritual murders in the Vhembe District of the Limpopo Province in South Africa." Thesis, 2016. http://hdl.handle.net/11602/348.
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Manci, Thembayona Paulus Emmanuel. "The response of African religion to poverty, with specific reference to the Umzimkhulu Municipality." Thesis, 2005. http://hdl.handle.net/10500/580.
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"The Response of African Religion to Poverty with specific reference to the Umzimkhulu Municipality" is a particular effort of the wider world that researches the ways and means for combating the scourge of poverty in society aiming at securing a better future for the future generations.
In as much as African traditional religion is part of the culture, tradition and custom of its tenants, and as such aims at the wellbeing of its tenants, it is able to offer a response to poverty. It teaches about the importance of the values of community, meaningful and life-affirming relationships and the value of ubuntu. All these clamour for extended sharing and extended participation which are essential if society will continue to exist.
African traditional religion maintains an ethic that says: `Real poverty results from the
blockage of the vital links'. Celebrating economic achievements in food must be preceded by the celebration of people. `Batho pele': is the contemporary Democratic South Africa's slogan that suggests putting people in the center of life. It does not only call us to serve the poor, but also to allow them to champion the courses of the kind of service they desire.
African traditional religion teaches that, together with the other institutions that govern the lives of people, religion and politics should have among other things a concern about production and distribution of the resources, hence the claim: `Food is also politics'. In their dealing with the problem of poverty, religion, politics and other social institutions ought to dedicate a special place to instilling positive attitudes towards the concept of work among their tenants. In this way the slogan `Batho pele' or people first, does not merely mean waiting to be served, but it also means that every body to the best of their ability ought to be doing something towards the production of the items of service.
The inclusiveness of African religion in terms of what it calls `community' cautions society about the importance of the other beings in its consideration of poverty alleviation. Our economic wellbeing depends mostly on our attitude towards the other non-personal neighbours, prominent among which is our common abode, the earth, the land.Religious Studies & Arabic
D.Th. (Religious Studies)
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Mendes, Maria Abadia Clemente. "Praxe académica no ensino superior: preditores da motivação de estudantes para praxar." Master's thesis, 2018. http://hdl.handle.net/10071/17122.
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O fenómeno da praxe académica está presente em diversos estabelecimentos de ensino e também em diferentes países, com formas díspares nas suas manifestações, mas em todos os casos parecendo prevalecer os abusos e a violência (e.g. atentados à dignidade/integridade física e psicológica do indivíduo, assédios, casos de violações, simulações com alto teor sexual através de exercícios que são registadas e depois publicadas em fotos ou vídeos, diversas formas de coações, grande ingestão de álcool) durante a receção aos novos estudantes, com pretexto de integração daqueles no grupo ou de dar as boas vindas ao novato. Este estudo pretendeu conhecer os preditores da motivação de estudantes do ensino superior para praxar os novatos. Para tal, manipulou-se o grau de cooperação de grupos e da contribuição do indivíduo e explorou-se o papel que variáveis tradicionalmente estudadas em Psicologia Social – a dominância social e o grau de identificação com o grupo – desempenham neste processo. Os resultados obtidos mostram indícios significativos de que as variáveis dominância social, benefícios automáticos de um grupo, nível de stress desejado na praxe e identificação com o grupo são preditores que influenciam a motivação de jovens estudantes do ensino superior para praxarem os novatos. A variável benefícios não automáticos de um grupo mostrou diminuir o desejo de praxar novos alunos que ingressam pela primeira vez na universidade.The phenomenon of hazing is present in several educational establishments and also in different countries, with different forms in their manifestations, but in all cases, abuse and violence seem to prevail (attacks on the dignity / physical and psychological integrity of the individual, harassment, cases of rape, simulations with high sexual content through exercises that are recorded and then published in photos or videos, various forms of coercion, large alcohol intake) during the reception to the new students, under the pretext of integrating those in the group or welcoming the newcomer. This study intends to know the predictors of the motivation of students of higher education to hazing the newcomer. For this purpose, the degree of cooperation of groups and the contribution of the new member was manipulated and the role that variables traditionally studied in Social Psychology - social dominance and the degree of identification with the group - played in this process was explored. The results obtained show significant evidence that the variables social dominance, automatic benefits of a group, level of stress desired in the hazing and identification with the group are predictors that influence the motivation of young students of higher education to hazing the newcomer. The non-automatic benefits of a group showed a decrease in the desire to hazing new students entering the university for the first time.