Tesis sobre el tema "Black race – Religion"
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Lewis-Williams, Jeniece T. Park Jerry Z. "Race, religion, and homosexuality : Black Protestants and homosexual acceptance /". Waco, Tex. : Baylor University, 2006. http://hdl.handle.net/2104/4843.
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Williams, Tiffany M. "Race, Religion, and Environmental Concern Among Black and White Americans". The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1595544208933244.
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Wallace, Trevor. "God Changed his Mind About Black People : Race and Priesthood Authority in Mormonism". Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-307932.
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This study attempts to analyze Mormon justifications for the religion’s policy of denying priesthood authority to black men from both before and after the policy’s removal in 1978. Through a close reading of primary sources released by the Church of Jesus Christ of Latter-Day Saints, this study attempts to understand how this paradigm shift is understood in the context of Mormon faith traditions. It is revealed that many official statements from the Church contradict one another to such a degree that a simple or coherent explanation is practically impossible.
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Mueller, Max Perry. "Black, White, and Red: Race and the Making of the Mormon People, 1830-1880". Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17463965.
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This dissertation uses the histories and doctrines of the Church of Jesus Christ of Latter-day Saints (LDS) as case studies to consider how nineteenth-century Americans turned to religion to solve the early American republic’s “race problem.” I begin by approaching Mormonism’s foundational text, the Book of Mormon, as the earliest Latter-day Saints did: as a radical new lens to view the racialized populations—Americans of European, African and Native American descent (“white,” “black,” “red”)—that dominated the antebellum American cultural landscape in which the church was founded in 1830. Early Mormons believed themselves called to end all schisms, including racial ones, within the Body of Christ as well as the political body of the American republic. However, early Mormon leaders were not racial egalitarians. Their vision consisted not of racial pluralism, but of the redemptive “whitening” of all peoples. Whiteness—both as a signifier and even phenotype—became an aspirational racial identity that non-whites could achieve through conversion to Mormonism. As the church failed to become the prophesied panacea for American racial and religious divisions, its theology evolved to view race as fixed. Black and Mormon became mutually exclusive identities. And though based on Book of Mormon theology, the Mormons held out hope for mass Indian redemption, it was forestalled as the church focused on shaping white converts into respectable Mormons.
However, this history is not simply one of declension. Instead, the church’s evolving view on race arose out of the persistent dialectal tension between the two central, and seemingly paradoxical, elements of the Mormon people’s identity: a missionary people divinely called to teach the gospel to everyone everywhere, and a racially particularistic people who believe that God has, at times, favored certain racial groups over others. As Mormon identity became more racially particularistic, white Mormons began to marginalize non-whites in the “Mormon archive”— which I conceptualize as the written and oral texts that compose the Mormon people’s collective memory. However, a handful of black and Native Americans wrote themselves into this archive, claiming their place among the prophets and pioneers that mark membership in Mormon history. They understood that literacy signified authority, and thus with their own narratives, they wrote against what they believed was the marginalization of their historical subjectivity.Religion, Committee on the Study of
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Jemison, Elizabeth. "Protestants, Politics, and Power: Race, Gender, and Religion in the Post-Emancipation Mississippi River Valley, 1863-1900". Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17467223.
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This dissertation argues that Protestant Christianity provided the language through which individuals and communities created the political, social, and cultural future of the post-emancipation South. Christian arguments and organizations gave newly emancipated African Americans strong strategies for claiming political and civil rights as citizens and for denouncing racialized violence. Yet simultaneously, white southerners’ Christian claims, based in proslavery theology, created justifications for white supremacist political power and eventually for segregation.
This project presents a new history of the creation of segregation from the hopes and uncertainties of emancipation through a close analysis of the Mississippi River Valley region of Louisiana, Mississippi, Arkansas, and West Tennessee. Religious arguments furnished foundations for the work of building a new South, whether in newly formed African American churches and schools, local political debates, or white supremacist organizing. Studying both African American and white Christians during the years when churches quickly became racially separated allows this work to explain how groups across lines of race and denomination responded to each other’s religious, cultural, and political strategies. This dissertation centers these communities’ theological ideas and religious narratives within a critical analysis of race, gender, and political power. Analyzing theology as the intellectual domain of non-elites as well as those in power allows me to demonstrate the ways that religious ideas helped to construct categories of race and gender and to determine who was worthy of civil and political rights. This work draws upon a wide range of archival sources, including previously unexamined material.
This dissertation advances several scholarly conversations. It offers the first sustained examination of the life of proslavery theology after emancipation. Rather than presuming that white southern Christians abandoned such arguments after emancipation, this project shows that white Christians reconfigured these claims to create religious justifications for segregation. Within these renegotiated religious claims about social order, African American and white Christians made religious arguments about racial violence, ranging from justifying the violence to arguing that it was antithetical to Christian identity. During the same years, African Americans argued that they deserved civil and political rights both because they were citizens and because they were Christians. This linking of identities as citizens and as Christians provided a vital political strategy in the midst of post-emancipation violence and the uncertain future of African Americans’ rights. Through its five chronologically-structured chapters, this project demonstrates Protestant Christianity’s central role in African American and white southerners’ political lives from the Civil War to the turn of the twentieth century.Religion, Committee on the Study of
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Sallah, Momodou. "Working with young people in the UK : considerations of race, religion and globalisation". Thesis, De Montfort University, 2011. http://hdl.handle.net/2086/6085.
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This thesis overall is concerned with three cardinal considerations in relation to working with young people in a modern and fundamentally demographically changed Britain. These themes include considerations of how young people’s racial/ethnic origins and religious identity continue to shape how mainstream services interact with them as well as understanding how an increasingly globalised world changes how young people from Britain see or are seen in a new way at the personal, local, national and global levels. This thesis argues that the majority of these considerations are not currently well understood; hence the need for practitioners in youth and community development to gain cultural competency and global literacy. It has been evidenced that Black young people continue to be disadvantaged in education, employment, criminal justice and a host of other socialisation spaces in comparison to the rest of society. In addition, the furore raised constantly and continuously in relation to the vulnerability of young Muslims to violent extremism deserves more critical attention. Furthermore, globalisation means that the world is much closer economically, politically, environmentally, technologically and culturally and there is increasing consciousness about the repercussions of these connections at the personal, local, national and global levels. However, questions remain as to whether practitioners who work with young people have the required competency to work across these racial, religious and global considerations. This thesis, consisting of the author’s published works and this overview explores these three cardinal considerations of race, religion and globalisation when working with young people in a multicultural, multi-ethnic, multi-racial and multi-faith modern Britain. The thesis comprises an exploration of working with Black young people within a historical and social policy context, as well as presenting research that explores the views of young Black children and parents. The author’s key contributions consist of explaining how cultural relativism and dogmatism, as extreme positions, are constructed, with potentially fatal consequences. The second dimension of working with young people in Britain explored in this thesis is that arena of Global Youth Work within both a theoretical and practice setting, especially in relation to the training of practitioners. This section also reports on research in relation to how Global Youth Work is conceptualised and operationalised in British Higher Education Institutions delivering youth work training. The last section of the thesis focuses on the contemporary issue of working with young Muslims. Against a backdrop of the government’s policy context of the “Prevent" agenda, perceptions of barriers young Muslims face in accessing mainstream services are explored, as well as the wider implications of fostering a culturally and religiously competent way of working with young Muslims.
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Harris, Otto D. III. "Transforming race, class, and gender relationships within the United Methodist Church through Wesleyan theology and Black church interpretive traditions". Thesis, The University of North Carolina at Greensboro, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3624194.
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In this dissertation, I analyze the historic and present social conditions of The United Methodist Church within the context of American culture. I also present strategies for reconciliation among estranged Black and White race groups, socioeconomic class groups, gender erotic predisposition groups, and ethnic groups other than Black and White. I use the theoretical lens of Black church interpretive traditions intersecting with Wesleyan theology. J. Deotis Roberts (1971/2005) proclaims, "The black church, in setting black people free, may make freedom possible for white people as well. Whites are victimized as the sponsors of hate and prejudice which keeps racism alive" (p. 33). The Black church is distinct from mainstream American church in that the Black church offers more upbeat and up-tempo worship, rhythmic preaching, gospel songs and spirituals through choirs with improvisational lead singers, call and response interaction between the preacher and the congregation, sermons that held justice and mercy in tension through hope, and worship experiences that are not constrained by time limits. From the Black experience in America, the Black church offers a profound response for existential predicaments related to "life and death, suffering and sorrow, love and judgment, grace and hope, [and] justice and mercy" (McClain, 1990, p. 46). I draw from the statements of priorities of United Methodist theorists (seminaries and theological schools) and practitioners (annual conferences) to critique collective expressed values and behaviors of United Methodists. Also, from congregations in the Western North Carolina (Annual) Conference of The United Methodist Church, I analyze narratives from personal interviews of pastors of congregations that have a different majority race composition than their own, of pastors of multi-ethnic congregations, and of congregants from multi-ethnic congregations. I suggest that the social history and present social conditions of The United Methodist Church are perplexing, particularly concerning Black and White relations. However, The United Methodist Church has the mandate, heritage, responsibility, organizational structure and spiritual capacity to contribute to substantive and sustainable reconciliation in the Church and in American society.
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Willis, Sabyl M. "The House of Yisrael Cincinnati: How Normalized Institutional Violence Can Produce a Culture of Unorthodox Resistance 1963 to 2021". Wright State University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=wright163059993550048.
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Munn, Christopher W. "The One Friend Rule and Social Deficits: Understanding the Impact of Race on Social Capital in an Interracial Congregation". The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1372330327.
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Fink, Susan Oltman. "Politics and prayer in West Perrine, Florida : civic social capital and the black church". FIU Digital Commons, 2005. http://digitalcommons.fiu.edu/etd/3324.
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This thesis traces the mechanisms and sources responsible for the generation of civic social capital (a set of shared norms and values that promote cooperation between groups, enabling them to participate in the political process) by black churches in West Perrine, Florida. Data for this thesis includes over fifty interviews and participant observations, archival records, newspaper articles, and scholarly journals.
Despite the institutional racism of the first half of the twentieth century, many blacks and whites in Perrine developed levels of trust significant enough to form an integrated local governing body, evidence of high levels of csc. At mid-century, when black and white interactions ceased, Perrine's csc decreased, leading to the deterioration of Perrine's social and physical conditions. Perrine's csc increased in the1980s by way of broad-based coalitions as Perrine's churches invested their csc in an effort to eradicate crime, clean up its neighborhood, and win back its youth.
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Suzana, Elisabete. "Performing islam in europe : a case study of Poetic Pilgrimage´s performance of empowerment in-between art and religion". Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-25185.
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In this thesis I explore performances of empowerment in the work and artistic persona of Londonbased hip hop duo Poetic Pilgrimage. By using intersectionality, critical race and performance theories, I sketched a possible reading of their performance of religion in the complex context of their positionality as black, british, women, muslim converts and performing artists. I looked specifically at how performance shapes possibilities of cultural and religious interpretations of race, religion, nationality, gender and the arts. The question that guides me is: how do they shape their Empowerment with their Performance? After becoming familiar with the material, I realised that one way of answering this question is by looking into how they relate to an intersectional idea of Empowerment, namely how they relate to race and gender in their islamic art (religion/occupation/class) and how Empowerment is directly connected with Performance, it is the Performance that enables their Empowerment: artistic Performance that shapes their ethnographic Performance of muslimness, womanhood, black womanhood, muslim womanhood, women artistry, britishness, etc. So in this text, it is their Performance of categories and themes that constitute strategies and processes or Empowerment. My focus of Empowerment is on representation, which makes me define Empowerment as the act of learning to Love yourself and others in positive ways. This is inspired in the work of Audre Lorde. And it is reflected in Poetic Pilgrimage's own stance, as revealed by the opening statement of this thesis, We have no LOVE OF SELF. My focus on Performance means that I distance myself from constructs of identity markers that are not sensitive to construction and deconstruction. My underlying approach is to reflect on how Poetic Pilgrimage are and have been constructed by deconstructing them, question them. Taking into account that I cannot not think intersectionally, all themes under scrutiny here deal with ways in which Poetic Pilgrimage expose, explore and create islam and the arts of Performance to forge possibilities of Empowerment, in a way that I attempt to research all categories intersected. In the first thematic chapter (black european islam), emphasis is put on race and in the second thematic chapter (modesty is the new cool), focus turns to gender, though understood in relation to each other and to other categories, such as nationality, class, occupation, ethnicity. In terms of material, I focus on the final product (on stage/videoclips), having Poetic Pilgrimage's Performance on facebook as public artistic persona as a framework for the event of artistic Performance itself. Performing self, or everyday life Performance using artistic means is the trade mark of hip hop culture, which Poetic Pilgrimage are a part of.
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Goings, Carolyn Smith. "Racial Integration in One Cumberland Presbyterian Congregation: Intentionality and Reflection in Small Group". Antioch University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1479350273590395.
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Singleton, Keir. "Black Eurocentric Savior: A Study of the Colonization and the Subsequent Creation of the Black Eurocentric Savior in William Shakespeare’s The Tempest, Aphra Behn’s Oroonoko, and Charles Chesnutt’s “Dave’s Neckliss” and The Marrow of Tradition". DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2019. http://digitalcommons.auctr.edu/cauetds/163.
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Colonization adversely impacts the psychological health of the colonized. To heal psychologically, economically, and culturally and break chains of colonization in a post-colonial society, the colonized must be grounded in understanding and embrace of their cultural and historical heritage. This embrace and remembrance of the ancestors will inspire and create a spiritual and mental revolution. Prominent literary works from 16th to 20th century, such as Charles Chesnutt’s The Marrow of Tradition and "Dave’s Neckliss", William Shakespeare’s "The Tempest" and Aphra Behn’s Oroonoko, explore the psychological and cultural demise of people of African descent due to colonization and racial oppression. While these works give voice to spiritual leaders, ancestors, and bondaged individuals who strive to overcome and survive adverse circumstances Eurocentric society has imposed upon them, these texts also explore characters who kneel at the altar of White hegemony and embrace Whiteness as the Ark of God, even to the characters’ and their community’s safety and well-being. These I term Black Eurocentric Saviors, characters who sacrifice themselves and their community for safety and saving of Whites.
Through application of French West Indian psychiatrist Frantz Fanon's theories of colonization which posits that imposed psychological domination of the colonized by Europeans cultivated the belief in White superiority and the subsequent desire for White approval and blessings by any means necessary, including worshipping Whiteness, betraying other persons of African descent, and/or willing to kill self or other Blacks for both the continued prosperity of White societies and gained prosperity for self. Chesnutt, Shakespeare, and Behn depict oppressed people who (un)consciously appear to embrace with open arms historical narratives and cultural traditions that relegate them to second-class citizens and are thus unable to nurture mythical origins and pride in their ancestral history and legacy. When they seek to conjure their African ancestors, they do so, not for their freedom or elevation, but for betterment of White society. Through the application of Fanon's theories on colonization to select literary works of Chesnutt, Shakespeare, and Behn's, this dissertation asserts that the diasporic African’s embrace of White superiority resulted and continues today in both real life and literature.
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Gondek, Abby S. "Jewish Women’s Transracial Epistemological Networks: Representations of Black Women in the African Diaspora, 1930-1980". FIU Digital Commons, 2018. https://digitalcommons.fiu.edu/etd/3575.
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This dissertation investigates how Jewish women social scientists relationally established their gendered-racialized subjectivities and theories about race-gender-sexuality-class through their portrayals of black women’s sexuality and family structures in the African Diaspora: the U.S., Brazil, South Africa, Swaziland, and the U.K. The central women in this study: Ellen Hellmann, Ruth Landes, Hilda Kuper, and Ruth Glass, were part of the same “political generation,” born in 1908-1912, coming of age when Jews of European descent experienced an ambivalent and conditional assimilation into whiteness, a form of internal colonization. I demonstrate how each woman’s familial origin point in Europe, parental class and political orientations, were important factors influencing her later personal/professional networks and social science theorizing about women of color. However, other important factors included the national racial context, the political affiliations of her partners, her marital status and her transracial fieldwork experiences. One of the main problems my work addresses is how the internal colonization process in differing nations within the Jewish diaspora differently affected and positioned Jewish social scientists from divergent class and political affiliations. Gendering Aamir Mufti’s primarily male-oriented argument, I demonstrate how Jewish internal divergences serve as an example that highlights the lack of uniformity within any “identity” group, and the ways that minority groups, like Jews, use measures of “abnormal” gender and sexuality, to create internal exiled minorities in order to try to assimilate into the majority colonizing culture. My dissertation addresses three problems within previous studies of Jewish social scientists by creating a gendered analysis of the history of Jews in social science, an analysis of Jewish subjectivity within histories of women (who were Jewish) in social science, and a critique of the either-or assumption that Jewishness necessarily equated with a “radical” anti-racist approach or a “colonizing” stance toward black communities. The data collection followed a mixed methods approach, incorporating archival research, ethnographic object analysis, site visits in Brazil and South Africa, consultations with library, archive and museum professionals, and interviews with scholars connected to the core women in the study.
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Benavente, Gabriel. "Reimagining Movements: Towards a Queer Ecology and Trans/Black Feminism". FIU Digital Commons, 2017. http://digitalcommons.fiu.edu/etd/3186.
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This thesis seeks to bridge feminist and environmental justice movements through the literature of black women writers. These writers create an archive that contribute towards the liberation of queer, black, and transgender peoples.
In the novel Parable of the Talents, Octavia Butler constructs a world that highlights the pervasive effects of climate change. As climate change expedites poverty, Americans begin to blame others, such as queer people, for the destruction of their country. Butler depicts the dangers of fundamentalism as a response to climate change, highlighting an imperative for a movement that does not romanticize the environment as heteronormative, but a space where queers can flourish.
Just as queer and environmental justice movements are codependent on one another, feminist movements cannot be separate from black and transgender liberation. This thesis will demonstrate how writers, such as Audre Lorde, Toni Morrison, Angela Davis, and Janet Mock, help establish a feminism that resists the erasure of black and transgender people.
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Agee, Gary Bruce. "“A Cry for Justice:” Daniel A. Rudd’s Ecclesiologically-Centered Vision of Justice in the American Catholic Tribune". University of Dayton / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1224170155.
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McClellan, Patrice Akilah. "WEARING THE MANTLE: SPIRITED BLACK MALE SERVANT LEADERS REFLECT ON THEIR LEADERSHIP JOURNEY". Connect to this title online, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1143220325.
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Hunter, Matthew W. "Liberation in White and Black: The American Visual Culture of Two Philadelphia-area Episcopal Churches". Diss., Temple University Libraries, 2011. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/108346.
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ReligionPh.D.
Liberation in White and Black studies, respectively, Washington Memorial Chapel (WMC) and The Church of the Advocate (COA), which are two Episcopal parishes in the Diocese of Pennsylvania. This dissertation investigates the ways that the visual culture of these spaces represents and affects the religious, racial and national self-understanding of these churches and their ongoing operations by offering particular and opposing narrative interpretations of American history. These "sacred spaces" visually describe the United States (implicitly and explicitly) in terms of race and violence in narratives that set them in fundamental opposition to each other, and set a trajectory for each parishes' life that has determined a great deal of its activities over time. I develop this thesis by situating each congregation and its development in the context of the entire history of both the Episcopal Church and Philadelphia as related to race, violence and patriotism. WMC is what historian of religions scholar Jonathan Z. Smith calls a "locative" space and tries to persuade all Americans to patriotically covenant with images of heroic "White" freedom struggle. COA is what Smith calls a "utopian" space and tries to compel its visitors to covenant with a subversive critique of the United States in terms of the parallels between biblical Israel and the African American freedom struggle. My analysis draws especially on the theoretical work of Pierre Bourdieu and David Morgan. A major focus of Pierre Bourdieu's work in both Language and Symbolic Power, and The Logic of Practice is the power of group-making. Group-creating power is often exercised through representations that create a seemingly objective sense of group identity and a social world that is perceived as "natural." David Morgan writes that religious visual culture functions as this sort of political practice through the organization of memory among those who are drawn to "covenant" with images. The Introduction of my dissertation lays out the theoretical approaches informing the visual culture analysis of these Episcopal Churches and raises the significant questions. Three main chapters provide: 1) an historical background of patriotism, race and violence in the Episcopal Church and in Philadelphia in particular, and 2-3) a thorough analysis of the history and visual culture of each space in context. A great deal of my analysis will be interpretive "readings" of the visual culture of the aforementioned churches in their larger contexts to explain how the visual culture represents social classifications to affect the constituents religious, racial and national self-understanding, and their ongoing operations by offering particular and opposing narrative interpretations of American history. The project concludes by summarizing the ways that the analysis of these spaces explicates the thesis with thoughts about the implications for the disciplines involved and further research.
Temple University--Theses
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Remse, Christian. "Vodou and the U.S. Counterculture". Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1368710585.
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Dunagin, Richard L. (Richard Lee). "Black and White Members and Ministers in the United Methodist Church : A Comparative Analysis". Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc279407/.
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Two primary sources of data were utilized: official church records, and a questionnaire survey administered to a random sample of Anglo and African-American United Methodists in the North Texas area. Questions covered socio-demographic and theological matters as well as perceptions of racism in the church. Ministers and lay members were surveyed separately.
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Thompson-Bradshaw, Adriane L. "The Impact of Race on Perceptions of Authenticity in the Delivery and Reception of African American Gospel Music". Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1395429657.
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Lima, Francisco José Sousa. "Identidade étnico-racial no contexto das políticas de ação afirmativa". Faculdades EST, 2007. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=74.
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Este estudo foi realizado com o propósito de compreender a percepção sobre
o ser negro que têm os estudantes que assim se autodeclararam para ter acesso
ao ensino superior como beneficiários de políticas de ação afirmativa no Programa
Universidade para Todos PROUNI. A pesquisa aconteceu com os estudantes do
Centro Universitário Metodista através de observações das atividades acadêmicas e,
especificamente, de entrevistas individuais realizadas nesta própria instituição. As
idéias de raça, racismo e identidade serviram de orientação teórica, assim como o
conceito representações sociais operacionalizou as interpretações dos discursos dos
estudantes.
A pesquisa indica que, mesmo se classificando como pertencentes a uma só
cor/raça negra, os indivíduos percebem de maneira diversa a sua identidade étnicoracial,
que se evidencia quando estes elaboram as narrativas para explicitá-la.
Também que os processos de socialização que se impõem ao indivíduo nos
diferentes momentos pela realidade objetiva implicam em possibilidades de
modificação da percepção da sua identidade.The present study has the objective of understanding the perception of being black amongst students who dlecare themselves so in order to have acces to undergraduate studies as beneficiaries of political affirmative actions in the University-For-All Program (PROUNI). The research was done with students who attend the Methodist University Center through the observation of their academic activities and individual interviews done in the Institution. Concepts such as race, racism and identity guided the theoretical framework of the research. and the notion of social representations operationalized the interpretation of the students discourses. This research indicates that even being classified as a member of an only black color/race community, the individuals notice their ethnic-racial identity diversely. That becomes evident when they have to criate narratives to explain their identity. Moreover, the socialization processes to which the individuals are submitted in different moments of their lives through the objective reality may modify the perception of their identity.
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Lira, Lilian Conceição da Silva Pessoa de. "Elementos teopedagógicos afrocentrados para superação da violência de gênero contra as mulheres negras: diálogo com a comunidade-terreiro Ilè À Se Yemojá Omi Olodó e "O acolhimento que alimenta a ancestralidade"". Faculdades EST, 2014. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=551.
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Centro Universitário Metodista IPAJunta Nacional de Educação Teológica da Igreja Episcopal Anglicana do Brasil
A presente tese é fruto do diálogo entre a tradição cristã anglicana e a tradição do Batuque, com o objetivo de identificar nas ações educativas e nos processos pedagógicos da Comunidade-Terreiro Ilè Àṣẹ Yemọjá Omi Olodò, elementos teopedagógicos de empoderamento e autonomia das mulheres negras, possibilitando melhores condições para superação da violência de gênero. Sendo seu contexto latino-americano, adota a metodologia de pesquisa própria da Teologia da Libertação (TdL), que tem na tríade ver-julgar-agir seus passos metodológicos. Cada passo é assumido por um dos três capítulos que compõem o texto, sendo possível ver o cenário das religiões afro-brasileiras e afro-gaúchas, com foco especial na única tradição de matriz africana no Rio Grande do Sul: o Batuque, bem como apresentar as características do papel das mulheres nesse complexo religioso. São apresentados também um panorama da história do Ilè e a descrição das suas ações educativas e dos seus processos pedagógicos. O embasamento teórico da pesquisa parte das conceituações de gênero, violência de gênero, violência contra as mulheres negras, etnicidade e religião, para assegurar suas relações a partir da compreensão de uma interseccionalidade emergente, que tem na tradição e na ancestralidade aspectos afrocentrados para julgar a realidade de violência de gênero contra as mulheres negras. Na sequência, é feita a análise, numa perspectiva afrocentrada, de depoimentos de cinco mulheres negras e da liderança do Terreiro, a partir da qual foi possível identificar o alimento que alimenta a ancestralidade como processo civilizatório de (re)fundação da humanidade como elementos teopedagógicos que podem contribuir para o fortalecimento das ações para superação da violência de gênero contra as mulheres negras.
The current thesis is a fruit of the dialog between the Anglican Christian tradition and the Batuque tradition, with the goal of identifying within the educational actions and the pedagogical processes of the Terreiro Community Ilè Àṣẹ Yemọjá Omi Olodò, theo-pedagogical elements of empowerment and autonomy of the black women, making it possible to have better conditions to overcome gender violence. Since its context is Latin American, it adopts the research methodology that is specific to Liberation Theology, which has as its methodological steps the triad see-judge-act. Each step is dealt with by one of the three chapters which make up the text, being that it is possible to see the scenario of the Afro-Brazilian and Afro-Gaúcho religions with a special focus on the only African matrix tradition in Rio Grande do Sul: the Batuque, as well as to present the characteristics of the role of the women in this religious complex. A panorama of the history of the Ilè and the description of its educational actions and its pedagogical processes are presented. The theoretical base of the research stems from the conceptualizations of gender, gender violence, violence against black women, ethnicity and religion, to assure their relations based on the comprehension of an emerging intersectionalism, which has, within the tradition and ancestry, Afro-centered aspects with which to judge the reality of gender violence against black women. In sequence, an analysis is made from an Afro-centered perspective, of the testimonies of five black women and of the leader of the Terreiro, from which it was possible to identify the food which feeds the ancestry as a civilizational process of (re)founding humanity with theo-pedagogical elements which can contribute to the strengthening of the actions for overcoming gender violence against black women.
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Henderson-Platt, Andrea K. 1981. "Invisible stronghold : the role of religion in the psychological well-being of Black Americans". Thesis, 2012. http://hdl.handle.net/2152/ETD-UT-2012-05-5365.
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For decades now researchers and clinicians have exhibited mounting interest in understanding the mental health status of Black Americans and the socio-cultural resources that influence it. Due to its historic and continued importance in the lives of African Americans, evidence suggests that the patterns of religious expression among Black Americans have a measurable impact on a variety of physical and mental health outcomes. Nevertheless, this work is not without its limitations, including its limited focus on just the additive effects of religion on health as well as ignoring the issue of ethnic heterogeneity among Blacks in the U.S.
Specifically, this work consists of three discrete chapters examining the multifaceted influence of religious involvement and stress on three dimensions of psychological well-being among Black Americans. Using two conceptual models from the life stress paradigm, this work addresses two research questions: (a) Does religion involvement offset, either partly or entirely, the effect of stress on the psychological well-being of Black Americans?, and (b) Does religious involvement buffer (or mitigate) the deleterious effects of stress on the psychological well-being of Black Americans? The questions are assessed using multiple methodologies and data from two large-scale surveys with nationally representative samples of Black Americans.
The results reveal that religion plays a unique role in fostering the psychological well-being of Black Americans and may be particularly salient in the face of stress. Specifically, in the first study, religious attendance and religious support are positively associated with the life satisfaction of African Americans, while subjective religiosity was found to buffer the harmful effects of family-work conflict on life satisfaction.
The second study examines the interplay of religious involvement, childhood adversity, and self-perception. The results reveal that religious attendance and subjective religiousness do indeed protect against deleterious effects childhood adversity on psychological well-being. However, other aspects of religious involvement, specifically religious upbringing, exude the opposite effect.
The final chapter, on religion, racial discrimination and substance abuse, finds religious involvement deters substance abuse among Black Americans, however little support was found for religion in mitigating the effects of discrimination on substance abuse. Study implications and future directions are discussed.text
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Ransome, Yusuf. "Can Religion and Socioeconomic Status Explain Black-White Differences in Alcohol Abuse?" Thesis, 2014. https://doi.org/10.7916/D8T72T3X.
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Backgroud: Drinking to a level that causes harm to oneself or others is characterized by several terms in the alcohol literature. These include: alcohol abuse, alcoholism, excessive drinking, heavy drinking, and problem drinking. The latter is the term used throughout the dissertation. Findings across various alcohol measures and across time show that Blacks have lower prevalence rates of problem drinking than Whites. These results appear paradoxical. First Blacks have poorer health status than Whites for many health outcomes such as diabetes, hypertension, and cirrhosis of the liver--a chronic condition attributed to heavy alcohol use. Blacks lower problem drinking than Whites seem contrary to the way social determinants and tension-reduction theories are thought to influence health. According those theories and frameworks, exposure to poor economic and social circumstances are considered socioeconomic status-related stressors, which are risk factors for problem drinking. Blacks therefore would be expected to have higher prevalence rates of problem drinking because they are exposed to a greater number and frequency of poor socioeconomic status conditions, and greater frequency of stressors relative to Whites. Quite often, the typical investigation of Black-White differences in health aims to understand why Blacks have poorer health than Whites. I investigated problem drinking for my dissertation because I thought it was equally important to understand health and behavioral outcomes for which Blacks do better than Whites and to learn about what contributes to that better health.
Levels of religious involvement, the salience of religion among groups, and the potential strength of religion to regulate the lives of individuals differ across social statuses such as race/ethnicity and socioeconomic status. That rationale is discussed through historical evolution of religion among Blacks, beginning slavery, through theories attributed to Max Weber and Karl Marx, and through analysis of a passage within the Holy Bible. Given that measures of religion differ across social status, it is plausible then that religion's protective effect on health too is expected to be different across social statuses. My second hypothesis is that the protective benefits of religion on problem drinking will be stronger among Blacks than Whites. My third hypothesis is that lower socioeconomic status is associated with higher levels of religious involvement. My fourth hypothesis is that the protective benefits of religion on problem drinking are stronger among persons with low compared to high socioeconomic status. Finally, I argue that the dual social location of low socioeconomic status and Black race creates an opportunity where the protective effects of religious involvement on problem drinking become compounded. My fifth hypothesis is that the protective effects of religious involvement on problem drinking among Black low socioeconomic status would explain their lower prevalence rates of drinking compared to Whites.
Methods: A secondary data analysis was conducted using Wave 2 of the National Epidemiologic Survey on Alcohol and Related Conditions (NESARC) among a sample of Non-Hispanic Blacks (n=6, 587) and Non-Hispanic Whites (n=20,161). The main dependent variable was DSM-IV alcohol abuse. A second variable, heavy drinking, which was used for sensitivity analyses, was derived from two variables (1) frequency of consuming 5+ drinks in a single day and (2) largest number of drinks in a single day. The exposure variables were four measures of religious involvement: (1) currently attending religious services, (2) frequency of religious service attendance, (3) count of the number of religious members one interacted with on a social basis, and (4) importance of spirituality in one's daily life. Education and income were the socioeconomic status (SES) variables. Race/ethnicity was a binary variable indicating Non-Hispanic Blacks versus Non-Hispanic Whites.
Results: Detailed results of this analysis are presented in this dissertation.
Conclusions: Overall, religion measures had a protective effect on problem drinking, but service attendance had the most robust association. It appears that religion and socioeconomic status are not competing factors that potentially explain race-differences, in fact, they work together. There appears to be some support for the perspective that Black-White differences are explained, or at least better understood, when socioeconomic status and religion operate in an interaction model framework. The lack of finding of Black-White differences across all combinations of religion and socioeconomic status, and those differences being dependent on the type of problem drinking measure used limits the ability to generalize to an overall hypothesis.
There are some noteworthy contributions this dissertation that advances the state of knowledge on this topic. It appears that the effect of religion on DSM-IV alcohol abuse for Blacks operates under different model assumptions than for Whites. Therefore, statistical comparisons may not tell the full story of Black-White differences and I recommend a renewed focus on race-specific analyses.
Two main theoretical contributions emerge from this study. First, these findings suggest that individual religiosity plays an important protective role on problem drinking for equally for Blacks and Whites. The study adds more evidence as to which dimensions of religiosity most salient for protecting against problem are drinking, which is lacking in the research literature. Second, sensitivity analyses showed that the type of alcohol measure one uses to characterize problem drinking has potential implications racial disparities in alcohol research.
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McNeil, Daniel. "'The devil made the mulatto': Race, religion and respectability in a Black Atlantic, 1931--2005". 2007. http://link.library.utoronto.ca/eir/EIRdetail.cfm?Resources__ID=742147&T=F.
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"Re-imagining race and representation: The black body in the Nation of Islam". Thesis, 2009. http://hdl.handle.net/1911/61770.
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As a project located in the academic field of the study of African American religion, this dissertation examines the black body in four critical moments of the Nation of Islam (NOI), represented by the ministries of Elijah Muhammad, Malcolm X, Warith Deen Mohammed, and Louis Farrakhan. Defined as the material locus of the self and the site of the symbolization of a given collective culture and cosmology, the project argues that the body was the central concern in all four moments in their religious efforts to re-imagine, reform, and re-present bodies that they perceived had been distorted, disfigured, and devalued by racist violence, discourses, and oppression in America. The research contends that the NOI was only partially "successful" in its reformative efforts to reconstitute and valorize black bodies. Utilizing the hermeneutical frameworks of critical social theory, which includes psychoanalysis, philosophy of embodiment (phenomenology) and race, and a theory and method based approach to the study of religion in its analysis and interpretation, the project suggests that the NOI may have internalized many of the dynamics and values of white supremacy and, as a consequence, re-produced and re-deployed its own system of intra-"race" marginalization and hierarchical classification within the NOI and in the greater African American community. Such discrimination was predicated upon an ideal black bodily economy that ranked bodies based on indicators such as gender, sexuality, and skin complexion. As a result of having co-opted middle-class American and African American values and practices, the research concludes that the NOI converted problematic issues of "race" into an ambiguous and indeterminate class system in their response to the exigencies of the conditions of existence for African Americans. The research suggests both the need for greater attention to the body in African American religious studies, analyses of the co-constitutive elements of class, gender, race, and sexuality, and for reflexive consideration of the ways in which systems of domination may be socially reproduced and/or disrupted by marginalized collectivities.
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Mdingi, Hlulani Msimelelo. ""What does it mean to be human?" : a systematic theological reflection on the notion of a Black Church, Black Theology, Steve Biko and Black Consciousness with regards to materialism and individualism". Diss., 2014. http://hdl.handle.net/10500/14655.
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This research is concerned with the notion of being human. It acknowledges the dislocation of black people through themselves, a process which was exacerbated during, the colonial era and further through apartheid. The interest in this research is due to the historical dehumanisation of black people through dispossession and subjection to foreign rule and culture, by white people. The historical accounts of dehumanisation and disparity, through either pigmentation, poverty or an inferiority complex, led to black people viewing their humanity in terms of materialism and individualism in the present context. This research explores how materialism and individualism have affected black people's understanding of themselves and self-determinism. It is argued in the United States through Black Theology, the notion of the Black Church in the South African context and through Black Consciousness that the humanity of black people is affirmed historically and to date.Philosophy & Systematic Theology
M.Th. (Systematic Theology)
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Mashabela, James Kenokeno. "Dr Manas Buthelezi's contribution to Evangelical Lutheran Church in Southern Africa's struggle against apartheid in South Africa, 1970s-1990s". Diss., 2014. http://hdl.handle.net/10500/18844.
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This academic study provides a historical background to the unsung hero Dr. Manas Buthelezi. He is amongst many such heroes who contributed enormously to the liberation of South Africa. Buthelezi fought against apartheid by promoting human liberation and rights; just like other circle unrecognized of heroes who were interested in combating the agonies caused by the apartheid system. This academic study presents the work of Buthelezi in the South African political, socio-economic, cultural and ecumenical effort at combating the apartheid policies. The history of Buthelezi‟s contribution can be deliberated in relation to the South African political and socio-economic dimensions. Church history is an alternative engagement to the social struggles hence a church leader like Buthelezi had to participate in the public arena. Not really; the focus is more on issues within the current ELCSA.
Broader historical evidence is considered on the theoretical writings in the field of church history. The analytical aim of the study develops how the struggles internal to the church and the understanding of struggle for liberation in South Africa. The study highlights the history of Lutheranism in South Africa as the background of creating an understanding of this research. The findings of the study are that although the Lutherans were fighting against apartheid system in South Africa they were divided on racial identify between the white and the black. This was also operational in the church in South Africa as well. The church in South Africa was theologically challenged around issues of struggle and liberation. The white community was part of the apartheid government aimed as its interests to benefit from the dominant values of racial connections. The dominant apartheid government oppressed the black community through racial discrimination. Study shows how Buthelezi and other theologians critiqued both the church and the state to resistant apartheid that was operational in the church and the society.
The study investigates his contribution in this respect. It will be necessary to look at what happened historically in apartheid and Black Theology. The intention of this study is to investigate how Bishop Dr. Manas Buthelezi in South Africa was involved and committed in the struggle against apartheid. I would like to analyse and reflect on his contribution and writing during apartheid, as this has not yet been researched. Buthelezi served the Lutheran Church and the South African Council of Churches (SACC) as its president, from where he viewed apartheid ideology and practice as contradictory to the Word of God and human wholeness of life.
One cannot research Buthelezi without considering his Church where I will explore the ordained ministry and the „lay‟ ministry. Questions on teaching, training and service offered by the Evangelical Lutheran Church in Southern Africa (ELCSA) raise serious matters about its present and future.
In the conclusion, I provide an analysis of the problems outlined and make recommendations which can be considered to be alternatives to challenges that face our South African context and that of the church. My recommendations are opened to everyone, to engage each other to furnish alternative solutions to the problems that face the church and the South African context.Christian Spirituality, Church History and Missiology
M. Th. (Church History)
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Morris, Allen William. "Prophetic theology in the Kairos tradition : a pentecostal and reformed perspective in black liberation theology in South Africa". Thesis, 2018. http://hdl.handle.net/10500/25907.
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This study focused on the ‘silence of the prophets’ in the post-apartheid era. It
sought to understand why the prophets, who spoke out so vehemently against
the injustices of apartheid, did not speak out against the injustices of the
government after 1994 even when it became blatantly apparent that corruption
was beginning to unfold on various levels, especially with the introduction of the
so-called Arms Deal. Accordingly, the study singles out Drs Allan Boesak and
Frank Chikane who were among the fiercest opponents of the apartheid regime
before 1994.
The study traced the impact of the ideological forces that influenced Boesak and
Chikane’s ideological thinking from the early Slave Religion, Black Theology in
the USA and Liberation Theology in Latin America. Black Theology and Black
Consciousness first made their appearance in South Africa in the 1970s, with
Boesak and Chikane, among others, as early advocates of these movements.
In 1983, Boesak and Chikane took part in the launch of the United Democratic
Front (UDF) in Mitchells Plain, Cape Town. This movement became the voice of
the voiceless in an era when the members of the African National Congress
(ANC) and Pan African Congress (PAC) had been sent into exile. It also signalled
a more inclusive and reconciliatory shift in Boesak and Chikane’s Ideological
thinking. Whereas Black Consciousness sought to exclude white people from
participating in the struggle for liberation, the UDF united all under one banner
without consideration for colour, race, religion or creed. After the advent of liberation in South Africa in 1994, it became increasingly
obvious that corruption was infiltrating many levels of the new government. But
the prophets were silent. Why were they silent?
The study presents an analysis of the possible reasons for this silence based on
interviews with Boesak and Chikane as role players and draws conclusions
based on their writings both before and after 1994. Overall, the study concluded
that they were silent because they had become part of the new political structures
that had taken over power.
To sum up, the study demonstrates the irony of prophetic oscillation and
concludes that no prophet is a prophet for all times. Thus, as a new democracy
unfolds in South Africa, the situation demands new prophets with a new
message.Philosophy, Practical and Systematic Theology
D. Phil. (Theology)
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Pillay, Thavamani. "The artistic practices of contemporary South African Indian women artists : how race, class and gender affect the making of visual art". Diss., 2014. http://hdl.handle.net/10500/18736.
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In view of the scarcity of Indian women in the South African art field, this study investigates how issues of race, class and gender can affect the decision to become and sustain a career as a professional artist. By exploring the historical background of the Indian community and their patriarchal mind set it becomes clear that women's roles in this community have always been prescribed by tradition and cultural values, despite western influence. Moreover the legacy of apartheid created a situation in which black artists, especially women. have not always benefitted in terms of career opportunities. The research is based on case studies of five Indian women who have received due recognition as artists: Lalitha Jawahirilal, Usha Seejarim, Sharlene Khan, Simmi Dullay and Reshma Chhiba. These artists' lives, careers and artistic output are closely studied, documented and critically interpreted using key concepts such as orientalism, black feminism and post colonialism.Art History, Visual Arts & Musicology
M.A. (Art History)
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Mukuka, George Sombe. "The impact of Black consciousness on the Black Catholic Clergy and their training from 1965-1981". Thesis, 1996. http://hdl.handle.net/10413/5949.
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Senokoane, B. B. "Blackness as the way to and state of salvation: a search for true salvation in South Africa today". Thesis, 2016. http://hdl.handle.net/10500/26516.
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The dissertation is titled: “Blackness as the way to and state of salvation: A search for true
salvation in South Africa today”. The research was prompted by the question of salvation and
what it means for blacks. The provocation arose out of the problem and/or interpretation of
classical theology on the subject of soteriology. The biblical text of the Song of Songs 1:5: “I
am black and beautiful, O daughters of Jerusalem, like the tents Qedar, like the curtains of
Solomon”, is used as key to the argument. Origen (an early Christian theologian, who was
born and spent the first half of his career in Alexandria) interpretation of the preceding
biblical text is identified as problematic for blackness and African salvation. The problem
identified with his interpretation of the said text and its theology and/or soteriology is that,
first; he identifies and affirms the “ugliness’ of the black external and physical colour and/or
conditions. Secondly, his theology and/or soteriology is identified as dualistic, separating the
physical and the soul, which the researcher challenges and is against it as does not reflect the
understanding of soteriology and/or theology by Africans. The researcher attacks and argues
against the ugliness of blackness and dualism as a white and Eurocentric logic and problem.
The researcher in his argument exposes whiteness and eurocentrism as problematic. The
problem associated with whiteness is its claim that it is beautiful and positions itself as the
way of and to salvation. Moreover, whiteness is problematised as a racial identity, position of
power, structural evil and sin, exploitative, oppressive, and as related to capitalism.
In response, the researcher, a black theologian argues against the theology of Origen and
labelling it as European and white. The researcher exposes blackness as beautiful, powerful,
and as a way of life. For the researcher, salvation must be understood as holistic and as here
and now, situated in the black conditions. The researcher argues against dualism and
individualism in favour of a holistic and a communal African approach that is not exclusive
and self-centered. This approach is inclusive of the belief in God, the self, others human
beings and the natural environment. He is propagating a black theology that is in favour of
blackness as life, beautiful, powerful, liberating, and socialistic.D. Th. (Systematic Theology)
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Methula, Dumisani Welcome. "Black Theology and the struggle for economic justice in the democratic South Africa". Diss., 2015. http://hdl.handle.net/10500/18918.
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This study sets out to contribute to the expansive development of Systematic Theology and Black Theology, particularly in the struggle for economic justice in the democratic South Africa. The liberation of black people in South Africa and across the globe is the substantive reason for Black Theologies‘ existence and expression. The study‘s reflections on economic justice and Black Theology as sites of the intellectual focus and analysis is central to understanding the conditions of existence for the majority of South Africa‘s citizens, as well as understanding whether the fullness of life based on dignity and freedom as articulated in biblical witness, particularly John 10:10 is manifest for black people in South Africa. The study also seeks to identify, describe, analyse and understand the emancipatory theories and praxis, which entail a plethora of efforts they undertake to liberate themselves. Understanding and engendering the nexus of social practice and theological insights in the articulation of Black Theology as a particular expression of systematic theology, and drawing attention to the ethical foundations undergirding Black Theology, are important in demonstrating Black Theology‘s role and task as a multi-disciplinary discipline which encompass and engender dialogue within and between theory and praxis, and theology and ethics. This study thus suggests that since the locus of Black Theology and spirituality is embedded in the life, (ecclesial and missional) work (koinonia) and preaching (kerygma) of black churches, they have the requisite responsibility to engage in the efforts (spiritual and theological) in the struggle to finding solutions to the triple crises of unemployment, inequality and poverty which ravage the quality and dignity of life of the majority black people in post-apartheid South Africa. This study therefore concludes by asserting that, there are a variety of viable options and criteria relevant for facilitating economic justice in South Africa. These strategies include transformational distribution of land to the majority of South Africans, the implementation of heterodox economic policies which engender market and social justice values in the distribution of economic goods to all citizens. It also entails prioritization of the social justice agenda in economic planning and economic practice. In theological language, economic justice must involve the restoration of the dignity and the wellbeing of the majority of South Africans, who remain poor, marginalised and disillusioned. It also entails promoting justice as a central principle in correcting the remnants of apartheid injustices, which limit transformational justice which enables and facilitates equality, freedom and economic justice for all South African citizens.Philosophy, Practical & Systematic Theology
M. Th. (Systematic Theology)