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1
Gilzer-Katz, Ariella. « Law, religion and domestic violence : a study of judicial decision-making by Israeli religious courts in cases of domestic violence ». Thesis, University of Essex, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.437674.
Texte intégral
2
Counsell, Fiona Ann. « Domestic religion in seventeenth century English Gentry Households ». Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7875/.
Texte intégralRésumé :
This research focuses on domestic religion: those activities through which everyday devotion and the worship of God were performed. It encompasses both the daily communal practices of family religion (prayer, psalm singing, catechising and sermon repetition) and the personal devotions of individuals (prayer, mediation and self-examination) in domestic space. It also considers the extraordinary religious practices of preparation for communion, days of fasting and humiliation, and the experience of sickness and death. The textuality of domestic religion is highlighted in a chapter on reading and writing. The published prescriptive advice is related to the reality of lived experience as revealed through the archives of seventeenth century families, most significantly those of the Harleys of Brampton Bryan in Herefordshire. Domestic religion was a highly complex contiguous cycle of enmeshed interrelated practices. The links were not only between domestic practices but also with public worship. A related theme challenges the supposed interiority of Protestant, and more particularly Puritan, piety, as it highlights the sociable nature of domestic religion. Domestic religion provides a useful lens throughout to explore consensus and division in seventeenth century religious politics and culture. The domestic religion was vital in the construction and projection of family identity.
3
SWINFORD, KATHERINE M. « THE SEMI-FIXED NATURE OF GREEK DOMESTIC RELIGION ». University of Cincinnati / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1155647034.
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4
Carey, Amelia Brooke. « Religious affiliation and religiosity : variations on the perceptions of domestic violence ». Honors in the Major Thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1373.
Texte intégralRésumé :
This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.Bachelors
Sciences
Sociology
5
Lieftink, Katherine. « ADDRESSING DOMESTIC VIOLENCE AMONG SMALL BAPTIST CHURCH CLERGY ». Master's thesis, University of Central Florida, 2007. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/2468.
Texte intégralRésumé :
The purpose of this thesis was to survey and discuss how small Baptist church clergy address domestic violence (DV) with the goal of studying how clergy in small Baptist churches view domestic violence and how they address the problem of domestic violence within their congregation. The Baptist faith was selected since they form the largest portion of the Protestant faith in the United States. The sample consisted of clergy from small Baptist churches located within the geographic limits of Brevard County, Florida. Interviews were conducted with ten small Baptist church clergy. The interview questions were constructed to ascertain specific areas of information regarding personal beliefs, perceptions about domestic violence, understanding of issues, and to find out information regarding clergy qualifications, roles, and responsibilities in the area of domestic violence. After summarizing the content of the responses, several conclusions regarding how small Baptist church clergy addresses domestic violence can be made. Within this group of small Baptist clergy, scripture does not justify DV. The clergy are aware of the issue of DV but their training in addressing the details and extent of the problem is often dependent upon the time period they were trained and ordained. Older clergy or those with less recent training, still regard physical abuse as the main element of DV. Counseling within the church is the primary method most of the clergy use to address DV. At the same time, physical danger or injury is referred to law enforcement and other agencies. Referral to other agencies or resources is an essential element to their DV programs. However, most do not have a formal system to implement these actions. Given the lack of resources within the church and heavy workload demands on the clergy, the effect of most small Baptist church clergy is positive in the areas of education, observation, referral, and awareness of domestic violence.M.A.
Department of Sociology
Sciences
Applied Sociology MA
6
Ramos, Robles Cristina. « Domestic Violence Against Women : Continuing the Struggle for Liberation ». Digital Commons at Loyola Marymount University and Loyola Law School, 2015. https://digitalcommons.lmu.edu/etd/169.
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Anderson, Caroline Corisande. « The material culture of domestic religion in early modern Florence, c.1480 - c.1650 ». Thesis, University of York, 2007. http://etheses.whiterose.ac.uk/14205/.
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Sharp-Grier, Martina L. « “SUGAR AND SPICE AND EVERYTHING NICE?” : THE INFLUENCE OF RELIGION IN IDENTITY FORMULATION AND INSTANCES OF DOMESTIC VIOLENCE ». University of Akron / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=akron1185479231.
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Russo, Silveli Maria de Toledo. « Espaço doméstico, devoção e arte : a construção histórica do acervo de oratórios brasileiro, séculos XVIII e XIX ». Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/16/16133/tde-22062010-150002/.
Texte intégralRésumé :
A presente tese estuda a produção artística de oratórios domésticos manufaturados no Brasil, sobretudo nos séculos XVIII e XIX, e que hoje se encontram recolhidos às dependências de museus brasileiros, públicos e particulares. Também, a tese procura compreender a dinâmica de sua trajetória no contexto doméstico, tomando, em particular, a São Paulo setecentista e oitocentista como cenário ilustrativo. Para esta abordagem, prima-se em observar tais artefatos religiosos ante seus dois distintos universos funcionais, respectivamente: de cunho devocional, em que os mesmos se destinam comumente às práticas da oração; e de cunho litúrgico, quando especialmente preparados para a orientação das celebrações oficiais da Igreja católica. Assim, baseando-se nas informações oferecidas por um conjunto de testemunhos pertinentes, de fontes textuais e diante do próprio acervo de oratórios elencado para análise, chega-se a uma leitura bastante aproximada do trabalho artístico realizado em torno desta produção, bem como das formas de organização dos espaços da morada, no contexto das vivências religiosas do catolicismo, corroborando a hipótese de que tais artefatos figuravam como protagonistas de complexas relações, humanas e materiais, que ali se estabeleciam.This thesis studies the artistic production of the domestic oratories made in Brazil, especially in the 18th and 19yh centuries that have been kept now in public or private Brazilian museums. The thesis also tries to understand the dynamics of its course within the domestic context having São Paulo, particularly in the eighteenth and nineteenth centuries as illustrative scenery. Concerning this approach, it is of utmost importance to observe such religious artifacts in their two distinct functional universes, respectively those of a devotional feature, when they are commonly intended to the act of praying, and those of a liturgical aspect when they were specially prepared for directing the official celebrations of the Roman Catholic Church. Therefore, based upon information provided by a set of pertinent evidence, textual sources and before the collection of oratories that were chosen to be used for the analysis, a very close understanding of the artistic work performed towards this production, as well as the ways of organizing the spaces in a home within the context of the religious experiences of Catholicism, confirming the hypothesis that such artifacts were seen as the protagonists of the complex human and material relations that were establish there.
10
Williams, Keith R. « Moral support, strategic reasoning, or domestic politics America's continual support for Israel ». Thesis, Monterey, Calif. : Naval Postgraduate School, 2007. http://bosun.nps.edu/uhtbin/hyperion-image.exe/07Dec%5FWilliams.pdf.
Texte intégralRésumé :
Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, December 2007.Thesis Advisor(s): Wirtz, James ; Freeman, Michael E. "December 2007." Description based on title screen as viewed on January 24, 2008. Includes bibliographical references (p. 57-59). Also available in print.
11
Frear, Sara S. « "A fine view of the delectable mountains" the religious vision of Mary Virginia Terhune and Augusta Jane Evans Wilson / ». Auburn, Ala., 2007. http://repo.lib.auburn.edu/07M%20Dissertations/FREAR_SARA_35.pdf.
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Oliveira, Lívio Luiz Soares de. « Ensaios sobre economia da religião e torneios de promoção em organizações religiosas ». reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2009. http://hdl.handle.net/10183/18311.
Texte intégralRésumé :
Esta tese tem dois objetivos: O primeiro é evidenciar, com base na literatura de Economia da Religião, a premissa de racionalidade humana relativa ao comportamento religioso. Com esse objetivo, realiza-se uma discussão dos fundamentos teóricos da Economia da Religião: a Escolha Racional, a Teoria do Consumidor aplicada à religião, o modelo de produção doméstica de Gary Becker e a Teoria do Mercado Religioso. Também se apresenta e se discute alguns dos principais modelos teóricos da Economia da Religião, citando, sempre que possível as evidências empíricas existentes na literatura. Como meio de contribuir para a discussão nessa área, são aplicados modelos econométricos de análise de survey com dados de duas pesquisas para dois dos modelos teóricos apresentados, o de Azzi-Ehremberg e o de Durkin Greeley (1991): Pesquisa Nacional por Amostra de Domícilios (PNAD) de 1988, aplicada pelo IBGE, e Pesquisa Social Brasileira (PESB) de 2004, realizada pela FGV Opinião. Uma predição importante relacionada à Teoria do Mercado Religioso, um dos fundamentos da Teoria da Escolha Racional da Religião, é que quanto maior for, de um lado, o grau de regulação governamental neste mercado, por outro serão menores o grau de competição das organizações religiosas, o pluralismo religioso e, conseqüentemente, o nível de participação religiosa. Segundo a Teoria do Mercado Religioso, de modo semelhante a outros mercados, a intervenção estatal provoca, no mercado religioso, alocações subótimas de recursos escassos, ineficiência na produção e restrição na diversidade de bens e serviços religiosos ofertados aos consumidores pelas organizações religiosas. O segundo objetivo da tese, aliás, o principal, é buscar evidências que corroborem as premissas da Teoria dos Torneios de Promoção (Tournaments), elaborada por Edward Lazear e Sherwin Rosen (1981), em organizações religiosas. O problema se baseou na investigação do mercado interno de trabalho da Igreja Católica no que concerne à seleção e promoção de seus clérigos, recorrendo para isso ao seu Direito Canônico, na tentativa de identificar elementos que corroborassem ou evidenciassem os pressupostos da Teoria dos Torneios de Promoção nos documentos pesquisados, sendo o mais importante e fundamental o Código de Direito Canônico (CDC) de 1983. A legislação canônica suplementar também foi utilizada. Buscou-se investigar de que modo esses documentos normativos incorporam esquemas de incentivos para regular a hierarquia católica de ordem e de jurisdição, bem como a seleção e promoção de seus clérigos, sob a ótica de Torneios de Promoção. Estudando-se os Cânones do CDC e outros documentos de direito canônico, foram encontrados vários elementos que dão suporte à afirmação de que, de fato, existem evidências dos pressupostos de Tournaments naqueles esquemas, no que concerne à escolha e sistema promocional de clérigos católicos.This thesis has two objectives: the first is the evidence, based on the literature of Religious Economics, the premise of human rationality related to religious behavior. With this objective, was carried out a discussion of the theoretical fundamentals of Religious Economics: the Rational Choice, Consumer Theory applied to the Religion, Gary Becker`s model of domestic production and the Theory of the Religious Market. Some of the main theoretical models of Religious Economics are discussed, mentioning, whenever possible, the empirical evidence that appears in the literature. As a way of contributing to the discussion in this area, econometric models of survey analysis with data of two items of theoretical research presented, such as Azzi-Ehremberg and that of Durkin Greeley (1991): the 1988 National Research per Address Sample, applied by the IBGE and, the Brazilian Social Research (PESB) done in 2004 by the FGV Opiniao. An important prediction, related to the Religious Market Theory, one of the bases of the Rational Religious Choice Theory, is that, the larger it is, on one side, the degree of government regulation in this market, on the other hand, is lower the degree of competition of religious organizations, religious pluralism and, consequently, the level of religious participation. According to the Theory of the Religious Market, similarly to other markets, the state intervention causes, in the religious market, sub-optimal allocations of scarce resources, production inefficiency and restriction in the diversity of goods and religious services offered to the consumers by the religious organizations. The second aim of this Thesis, albeit the main one, is to find evidence, which corroborates the premises of the Theory of the Promotion Tournaments, elaborated by Edward Lazear and Sherwin Rosen (1981), in religious organizations. The problem was based on the investigation of the internal working market of the of the Roman Catholic Church, in what concerns the selection and promotion of its clergy, using the Canon Law, in the intent of identifying elements which corroborate or put into evidence the presumption of the Promotion Tournament Theory in the researched documents, being the most important and fundamental the 1983 Canon Law Code. The supplementary canon legislation was also used. It was investigated in what way those normative documents, incorporate incentive schemes in order to regulate the catholic hierarchy, of order and of jurisdiction as well as the selection and promotion of its clergy, under the optics of Promotion Tournaments. Studying the canons of the Canon Law Code and other canon law documents, several elements were found that give support to the affirmation that, in fact, there is evidence of the presupposition of the Tournaments in those schemes, as regards the choice and promotional system of Catholic clerics.
13
Yandek, Amy C. « Pagan Roman Religious Acculturation ? An Inquiry into the Domestic Cult at Karanis, Ephesos and Dura-Europos : The First to Fifth Centuries CE ». Diss., Temple University Libraries, 2013. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/226655.
Texte intégralRésumé :
Art HistoryPh.D.
The ancient Roman domestic cult is often overlooked and marginalized in favor of state sponsored practices, monuments, and temples; yet it can give us insights into daily life, cultural interactions, and personal identity in the Empire. In my dissertation, I recreate a selection of domestic contexts in order to learn more about private cultic practices, thus illuminating those activities and behaviors that may be far removed from what appears in the literary sources or in monumental reliefs and paintings. Furthermore, the era considered is a crucial period in the history of the western world that included the rise of Christianity and dramatic changes in Roman pagan cults. By concentrating on the Roman East, I produce information relating to these changes outside of Italy and study the impact on cross-cultural exchanges and identities formulated by the Roman colonization of these cities. The Roman domestic cult in Italy invoked specific gods to maintain the well-being of the home in small shrines within the house. Material evidence for these practices survives in the form of statuettes and wall paintings of the gods, incense burners, and altars. Other divinities chosen by the head of the household could join or supplant the traditional domestic deities. These additions to private shrines acted as protective patron gods of the household and they reveal a personal relationship between deity and devotee. One barrier to the understanding of the domestic cult in its original context is the nature of multiculturalism in the Roman Empire. In the nineteenth and early twentieth centuries, scholars tended to equate the Roman Empire with the concept of the modern nation-state. The Empire was seen as a cultural juggernaut that disseminated a uniform Roman identity that was sent out from Italy to the provinces. Evidence for "Romanization" was noted in the introduction of the Roman city plan, and Roman habits were seen in new types of public buildings such as baths or amphitheaters, the adoption of Roman coinage, the toga and the Latin language, and the introduction of Roman cults, especially the cult of the emperor. Most scholars today prefer to view the expansion of the Empire as a process that included reciprocal acculturation between natives and their Roman masters. Using this model, I examine religious cross-currents on a domestic scale, thus contributing to the current scholarly discussion. By exploring the cult in the home, we can get a better indication of the interaction between native and Roman in the private sphere. Scholars agree that we can learn more from smaller, regional studies; it cannot be assumed that the same things occurred in all parts of the empire and at all times. The case-study approach has replaced the sweeping and sometimes vague histories of years past. I have chosen three sites from the Roman East since they have an abundance of material evidence that has not been exploited to its full potential: Karanis (modern Egypt), Ephesos (modern Turkey), and Dura-Europos (modern Syria). The significance of my project is three-fold. I present previously unpublished material from important sites in the Roman East. By looking at these three sites, I expand the dialogue from the singular discussion of domestic religion in first-century Italy, thus enriching it substantially. Through the consideration of acculturation between east and west I contribute to the discussion of "Romanization" in the first to fifth centuries CE. By comparing these sites with those better published, such as Pompeii and Ostia (Rome's port, largely abandoned in the second half of the third into the fourth centuries), I can more clearly show the contrast between the two halves of the Empire. My goals will be to determine how (and if) "Romanization" can be seen in these locations, what the impact of local artistic styles and indigenous deities is, and how the reciprocal relationship manifests in daily religious practices within the home.
Temple University--Theses
14
Hsieh, Ellie Y. « Predicting Responses of Asian Christian Clergy to Domestic Violence ». Thesis, Virginia Tech, 2007. http://hdl.handle.net/10919/33653.
Texte intégralRésumé :
This study examined how cultural, religious, and demographic factors of Asian Christian clergy affect their perceptions and responses to domestic violence. Their age, years lived in the U.S., amount of pastoral counseling education, adherence to Asian cultural values, gender role beliefs, and degree of religious fundamentalism (n = 72) were assessed using an anonymous questionnaire consisting of multiple-choice items and short-answers. Multiple regression analyses determined that individuals with stronger Asian cultural values and religious fundamentalism were more likely to choose responses that favored the maintenance of patriarchy in the marriage (F = 5.68; p < .001). Also, younger clergy and clergy that lived longer in the U.S. selected responses that were more proactive towards domestic violence (F = 2.54; p < .05).
Qualitative analyses of short answer questions revealed that participants are largely aware of how misinterpretations of biblical scriptures may maintain and perpetrate marital violence. They showed a greater interest to counsel violent couples using their own counseling skills or church resources, rather than utilizing external community resources. However, respondents did indicate a willingness to make referrals to community resources outside of the church, especially Christian counselors. This information is especially useful to clinicians that may work with Asian populations and interact with Asian clergy. Awareness of the values and beliefs of Asian Christian clergy can make collaboration with clinicians more productive and increase the effectiveness of responses to cases of domestic violence within Asian church congregations. Moreover, greater cooperation between Asian clergy and clinicians will be useful in preventing the escalation and maintenance of domestic violence.Master of Science
15
Geuter, V. R. « Women and embroidery in seventeenth-century Britain : the social, religious and political meanings of domestic needlework ». Thesis, Aberystwyth University, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244595.
Texte intégral
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Anderson-Cole, Jairite. « Evaluation of a Domestic Violence Awareness Campaign for Black Churches and Their Response ». Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10284872.
Texte intégralRésumé :
This project was developed to help black clergy and churches become effective in developing a place that supports families dealing with issues of Domestic Violence; since historically the black church has been a place of refuge and support for the black community and more specifically black women and children.
Chapter 1 defines Domestic Violence and states the Hypothesis, details the problem regarding the lack of an effective response by black clergy and predominately black churches regarding addressing issues related to domestic violence. Theological foundation supporting a call to action for clergy to understand that scripture speaks against violence and should not be misconstrued to justify violence in families struggling with these issues.
Chapter 2 the Literature review will focus on the problems and reasons why Black clergy and predominantly Black churches do not have a better awareness and response regarding domestic violence. The literature review will also address the significance of focusing on domestic violence in Black Churches.
Chapter 3 will explain the Methodology used to approach the subject of domestic violence with black clergy. Chapter three will further examine the project tool and the significance of having a pre-and post-survey following a Domestic violence awareness video; to achieve positive results for black clergy to bring about a difference for black churches to respond to parishioner’s issues related to domestic violence.
Chapter 4 will affirm the hypotheses and analyze the qualitative research data collected regarding black clergy response pre-and post-survey. Chapter four will also summarize the research project and its findings.
Chapter 5 will conclude with researcher’s final thoughts and suggestions for black clergy and churches moving forward in remaining actively involved with issues related to domestic violence.
17
Petersen, Elizabeth. « Challenges experienced by clergy in dealing with domestic violence ». Thesis, University of the Western Cape, 2006. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_1331_1181561776.
Texte intégralRésumé :
This thesis sought to explore the challenges experienced by selected clergy within the Anglican Church in dealing with domestic violence. The sample was drawn from the Diocese of Cape Town of the church of the Province of Southern Africa, based on the participants' experience of the phenomenon and their willingness to participate in the study. The researcher used face-to-face interviews utilizing a semi-structured interview guide for data collection. Questions were open-ended to allow for free flow of information. Because of the sensitive nature of the study, probing questions were followed up by responses to get in-depth perceptions and experiences of clergy's involvement in domestic violence. With reference to the ethical considerations in this study, all participants were thoroughly briefed before the interview with clear explanations of the goal, procedure and advantages of the study. Participants had the opportunity to withdraw at any stage of the interview as participation was completely voluntary.Consistent with literature, this study confirmed the complex nature of domestic violence. Participants experienced various challenges on different levels in the ministry pertaining to domestic violence.These challenges primarily related to the lack of training in dealing with real life issues such as domestic violence during their theological training, the lack of theological guidelines offered by the church to address patriarchal societal practices, beliefs and gender stereotyping, and the lack of guidance on contexual interpretation of Scriptures.
18
Lee, Elisa Petra. « Domestic violence in a faith-based setting ». CSUSB ScholarWorks, 2007. https://scholarworks.lib.csusb.edu/etd-project/3076.
Texte intégralRésumé :
The focus of this study was domestic violence in a faith-based setting. The researcher utilized the constructivist approach in building a subjective understanding of the research topic and possible interventions.
19
Hardiman, Craig I. « The nature of Hellenistic domestic sculpture in its cultural and spatial contexts ». Connect to resource, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1117560146.
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Bouhamdan, Tyra Murielle. « Religion, the Law and the Human Rights of Women in the Middle East : A Quantitative Analysis ». Atlanta, Ga. : Georgia State University, 2009. http://digitalarchive.gsu.edu/political_science_theses/31/.
Texte intégralRésumé :
Thesis (M.A.)--Georgia State University, 2009.Title from title page (Digital Archive@GSU, viewed July 20, 2010) Michael Herb, committee chair; Jelena Subotic, Scott Graves, committee members. Includes bibliographical references.
21
Sommers, Luke. « A world in which things are not as they should be : How the Deuteronomistic ideology is reinforced in the book of judges by the portrayal of women and domestic space ». Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=103781.
Texte intégralRésumé :
This thesis argues that the presentation of women and domestic space in the book of Judges supports the Deuteronomistic ideology and intention for the book. The first chapter provides an overview of scholarship on the Deuteronomistic History and the role of the book of Judges within this history. The book of Judges is shown to clearly communicate the dangers of idolatry and improper worship, and the necessity of strong central government by depicting pre-monarchic Israel as a chaotic and dangerous society, a world in which things are not as they should be. The second chapter examines the social background of women and domestic space in ancient Israel. By presenting a reading of the female characters of the book of Judges, the third chapter demonstrates how these social roles are challenged and contravened constantly and in diverse ways, especially in the stories of Judg 4; 11; 16; and 19. Thus, the portrayal of women and domestic space in the book of Judges is one way pre-monarchic Israel is demonstrated to be a world in which things are not as they should be. In this way the Deuteronomistic ideology is reinforced.Cette thèse soutient que la présentation des femmes et de l'espace domestique dans le livre de Juges confirme l'idéologie et l'objectif deutéronomiste du livre. Le premier chapitre donne un aperçu d'historiographie deutéronomiste et du rôle du livre de Juges au cours de l'histoire. Le livre de Juges communique les dangers de l'idolâtrie et de culte impropre et la nécessité d'un gouvernement central fort en représentant l'Israël pré-monarchique comme une société chaotique et dangereuse, un monde dans lequel les choses ne sont pas comme elles devraient l'être. Le deuxième chapitre examine le milieu social des femmes et espace domestique de l'Israël antique. En présentant une lecture sur les caractères féminins du livre de Juges, le troisième chapitre examine comment ces rôles sociaux sont défiés et enfreints constamment et de différentes manières, surtout les histoires de Jug 4; 11; 16; et 19. Ainsi, le portrait des femmes et de l'espace domestique dans le livre de Juges est une façon de démontrer que l'Israël pré-monarchique est un monde dans lequel les choses ne sont pas comme elles devraient l'être. De cette manière l'idéologie deutéronomiste est renforcée.
22
Solanki, Gopika. « Adjudication in religious family laws : cultural accommodation, legal pluralism, and women's rights in India ». Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=103294.
Texte intégralRésumé :
Multi-religious and multi-ethnic democracies face the challenge of constructing accommodative arrangements that can both facilitate cultural diversity and ensure women's rights within religio-cultural groups. This thesis is an investigation of the Indian state's policy of legal pluralism in recognition of religious family laws in India. The Indian state has adopted a model of what I have termed "shared adjudication" in which the state shares its adjudicative authority with internally heterogeneous religious groups and civil society in the regulation of marriage among Hindus and Muslims.Combining theoretical frameworks of state-society relations, feminist theory, and legal pluralism, and drawing from ethnographic research conducted in state courts, caste and sect councils, and "doorstep law courts," I pay analytical attention to state-society interactions at the interface of religious family laws. State and non-state sources of legal authority construct internally contested and heterogeneous notions of the conjugal family, gender relations, and religious membership, and they transmit them across legal spheres. These dynamic processes of communication reconstitute the interiors of religious, state, and civic legal orders, and they fracture the homogenised religious identities grounded in hierarchical gender relations within the conjugal family.
Within the interstices of state and society---which are used imaginatively by state and societal actors---the Indian model points towards an open-ended and process-oriented conception of state-society relations that encompasses not only the binary of conflict and cooperation, but also communication between state and society. The "shared adjudication" model facilitates diversity as it allows the construction of hybrid religious identities, creates fissures in ossified group boundaries, and provides institutional spaces for ongoing inter-societal dialogue between religious groups, civil society, and the state. This pluralized legal sphere, governed by ideologically diverse legal actors, can thus increase women's rights in law, and despite its limitations, the transformative potential of women's collective agency effects institutional change.
23
Town, Edward. « A house 're-edified' : Thomas Sackville and the transformation of Knole 1605-1608 ». Thesis, University of Sussex, 2011. http://sro.sussex.ac.uk/id/eprint/6893/.
Texte intégralRésumé :
Thomas Sackville was a courtier and a politician during the reigns of Queen Elizabeth I and King James I. Shortly prior to his death in April 1608, Sackville began work on his largest architectural project, the transformation of the archbishops' greathouse at Knole, near Sevenoaks in Kent. The house holds a seminal position in the landscape of country houses of the period, and as Sackville's only surviving house, is an important monument to his ambitions as patron. However, Sackville's significance as a patron has often been underplayed, in the same way that his position as a leading politician and a minister of state has often been seen as only a brief interlude between the hegemony of William and Robert Cecil – Sackville's predecessor and successor as Lord Treasurer respectively. The research of this thesis focuses on Sackville's transformation of his house at Knole, highlighting the fact that during his political apogee, Sackville was a leading patron of his day, who employed the finest artisans, craftsmen and artificers available to him. In the historiography of English architectural history, Knole is often sidelined, and seen as the last moment of Elizabethan building practice before the innovations of the Jacobean period. This not only underplays the complexity of the building's development, but also detracts from what Thomas Sackville aimed to achieve during his campaign of building at Knole between 1605 and 1608. New evidence has afforded a fuller insight into Thomas Sackville's role as patron and also the extent to which his numerous intellectual and cultural interests were brought to bear on the transformation of the house. This evidence suggests that what Sackville achieved at Knole was a remarkable synthesis of what was inherited from the existing fabric and what was newly built, and the product of this synthesis was a house that reflected both Sackville's intellectual and political ambitions.
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Gregory, Alden John Dudley. « Knole : an architectural and social history of the Archbishop of Canterbury’s house, 1456-1538 ». Thesis, University of Sussex, 2011. http://sro.sussex.ac.uk/id/eprint/6896/.
Texte intégralRésumé :
This thesis analyses new evidence for both the architectural and social histories of the late-medieval Archbishops of Canterburys‘ house at Knole in Sevenoaks, Kent. Built and occupied by a succession of archbishops between 1456 and 1538, Knole is today regarded as one of the most significant medieval houses in Great Britain. Using newly discovered summary building accounts the thesis suggests a new interpretation of the building phases of the house. This has reattributed most of the major phases to Archbishop Bourchier (c.1411 – 1486) and suggests that by the time of his death much of the extant fabric had been completed. Significantly it also suggests, for the first time, that Bourchier may have been responsible for building the ranges surrounding Green Court; a part of the house that has previously been attributed to later owners of Knole. The thesis also suggests that of Bourchier‘s successors at Knole only Archbishop Warham (c.1450 – 1532) made any significant alterations to the building and attributes to him the timber-framed ranges around Pheasant Court and the east front, including the Brown Gallery. In addition to its architecture, the thesis also considers how a house like Knole was used by the archbishops and discusses the evidence for its differing functions. It compares Knole to other late-medieval houses and palaces, most significantly to the nearby house at Otford; another property built by the Archbishops of Canterbury. The thesis concludes that, alongside some ritual and business functions, Knole‘s primary role was as a country retreat away from the demands of Court and politics.
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Light, Rachel Rose. « Fourteen Years of Silence : An Exploration of Intimate Partner Violence in the Jewish Community ». Yale University, 2006. http://ymtdl.med.yale.edu/theses/available/etd-06282006-112457/.
Texte intégralRésumé :
With the background that Jewish women stay in abusive marriages twice as long as their non-Jewish American counterparts, we attempt to understand the religious and cultural factors that may inhibit Jewish women from leaving violent relationships, and examine Scriptural and Rabbinic texts as to Jewish beliefs regarding spousal violence. A variety of academic sources and primary scriptural texts were analyzed for religious and cultural attitudes towards Jewish intimate partner violence. Eight Jewish victims of spousal abuse, five Rabbis and seventeen community support workers were interviewed. Jewish women face a variety of unique issues with regard to how domestic violence is experienced. Issues of communal shame, fear of anti-Semitism, learned accommodation, community disapproval, divorce law and other cultural and religious factors act as barriers to leaving. Biblical, Talmudic, and Rabbinic texts, however, speak clearly against marital violence and support a community effort toward victim support. There are thus conflicts between actual Jewish religious doctrine, and the interpretation of Jewish values amongst Jewish community members. There are social and cultural barriers to Jewish women leaving their abusive relationships, but an analysis of religious doctrine offers a source of strength for women to leave. The onus is on the Jewish community to effect change by breaking the silence and renouncing abuse.
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Waller, Henry. « Spirituality and aging ». CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2885.
Texte intégralRésumé :
Explores the beneficial effects and values that spirituality and religion present when addressing the elder population aged 60 and over. Also, examines the potential implications of integrating spirituality as a treatment model approach into direct social work practice and recommends possible changes for social work curriculum. Quantitative data was obtained through a convenience sampling to obtain a true representation of the population of residents in regions of San Bernardino County, California. Qualitative data was obtained through the use of open-ended questions that provided for greater validity, understanding and interpretation of spirituality and how external forces affect this population. Results indicate that elders 60 years and older with spiritual/religious values are better equipped to face the challenges of late life and report higher levels of satisfaction compared to elders that do not share the same ideals.
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Vilhena, Valéria Cristina. « Pela Voz das Mulheres : uma análise da violência doméstica entre mulheres evangélicas atendidas no Núcleo de Defesa e Convivência da Mulher Casa Sofia ». Universidade Metodista de São Paulo, 2009. http://tede.metodista.br/jspui/handle/tede/529.
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This dissertation aims to analyze from a sociological perspective, a social phenomenon: that of domestic violence among evangelical women. This phenomenon that concerns us deeply and, increasingly, is becoming manifest. This is a challenging theme, sometimes in many spaces and places, including the religious, not worry enough, and not encourage a more intense and rigorous discussion.
Essa dissertação tem por objetivo analisar a partir de uma perspectiva sociológica, um fenômeno social: o da violência doméstica entre mulheres evangélicas. Fenômeno este que nos preocupa profundamente e que, cada vez mais se manifesta. Este é um tema desafiador, que por vezes, em muitos espaços e lugares, inclusive nos religiosos, não inquietam o bastante e nem fomentam uma discussão mais intensa e rigorosa. Será, portanto, pelas vozes das mulheres que buscaremos identificar como as representações de gênero estruturam suas próprias vidas para lidarem com a questão da violência sofrida no espaço que deveria ser o lócus do afeto, do desenvolvimento da confiança, da auto-estima, do acolhimento, da compreensão e respeito, do ninho de amor e que são antagonicamente transformados, principalmente para as mulheres e crianças, no local para o qual gostariam de não voltar. Procuraremos compreender como a religião evangélica, de maneira sutil, simbólica ou de forma concreta, por sua teologia, pela prática pastoral, nos aconselhamentos ou na própria dinâmica da comunidade, trata a violência doméstica contra mulheres, solicitando o silêncio, a submissão, a espera do cumprimento das promessas de Deus em suas vidas: a libertação de seus maridos, companheiros. Uma troca: o silêncio pela promessa de uma família feliz. Invocação de representações sociais para justificarem ou ocultarem práticas violentas contra as mulheres, mas em nome de Deus. Entretanto, o que pensam e o que sentem essas mulheres? Elas realmente gostam de apanhar? São de fato cúmplices da violência sofrida? Por que resistem em denunciarem seus parceiros agressores e não rompem ou demoram tanto tempo para romperem relacionamentos violentos? Em que medida sua inserção religiosa está relacionada com essa situação de violência? Para tentar responder a essas perguntas, escolhemos como campo de pesquisa o Núcleo de Defesa e Convivência da Mulher Casa Sofia, uma ONG que atua com mulheres em situação de violência doméstica e sexual. Ao constatarmos o significativo número de mulheres evangélicas que ali são atendidas, nos propusemos analisar as representações religiosas de gênero e sua relação com a violência doméstica.(AU)
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Choi, Yoon Joon. « DETERMINANTS OF CLERGY BEHAVIORS PROMOTING SAFETY OF BATTERED KOREAN IMMIGRANT WOMEN ». VCU Scholars Compass, 2011. http://scholarscompass.vcu.edu/etd/2352.
Texte intégralRésumé :
Studies have shown that not only are clergy members the first persons from whom battered women seek help, but also a great number of clergy counsel battered women every year (Martin, 1989; Rotunda, Williamson, & Penfold, 2004). The role of the church and clergy are especially critical for the Korean immigrant community in the U.S. because Korean immigrants greatly underutilize existing services and rely heavily on their respective churches for assistance with various issues, including domestic violence (Boodman, 2007; Kim, 1997). Korean churches and clergy members have the potential to be active partners in providing intervention services and to serve as a major force for preventing domestic violence, yet there is no study that directly examines Korean clergy’s responses to domestic violence in their congregations and the factors related to their responses. Recognizing this gap in knowledge, this study was designed to examine how patriarchal, religious, and cultural values of Korean clergy members affect their responses to domestic violence in their congregations. Based on the radical feminist theory and intersectionality theory, it was hypothesized that younger clergy, clergy that have lived longer in the U.S., clergy with more pastoral counseling education, clergy with less religious fundamentalist beliefs, clergy with more egalitarian gender role attitudes, and clergy who do not adhere strongly to Korean cultural values will indicate more behaviors that promote safety of Korean battered women. A cross-sectional survey design utilizing mixed methods was used in this study with data collection through mail and online surveys. The sample was drawn from the Korean Business Directory (The Korea Times Washington D.C., 2010) that includes mailing addresses and phone numbers of 388 Korean American churches in Virginia and Maryland. A total of 152 Korean American ministers participated in this study by completing and returning a self-administered mail survey or accessing a web-based survey, yielding a 40.5% return rate. Results from both quantitative and qualitative analyses indicated that many Korean American clergy are torn between safety of battered women and sacredness of marriage in responding to domestic violence cases in their church. They first try to work toward reconciliation of couples through couples counseling and marriage enrichment seminars, and when this effort is not successful, then they refer to other resources such as domestic violence programs and therapists. Younger Korean American ministers, ministers who have lived in the U.S. longer, and ministers who adhere to Korean cultural values less were more likely to endorse behaviors that promote safety of Korean battered women. Religious fundamentalist beliefs, pastoral counseling education, and gender role attitudes did not account for a significant amount of variance associated with Korean clergy responses to domestic violence. Many Korean American clergy considered themselves as important figures who are best suited to deal with cases of domestic violence in their churches and recognized the need to work and build collaborative relationships with other professionals. Only small number of Korean American clergy felt well prepared to deal with domestic violence cases; however, they are willing to attend training on domestic violence, and many of them stressed the importance of clergy training on domestic violence in ensuring safety of battered women. Implications for social work practice and research are discussed.
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Neilsen, Emily Hall. « Manifestation of a Lack : Capitalism, Democracy, & ; the Christian Identity Movement ». Bowling Green, Ohio : Bowling Green State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1182539482.
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Alharbi, Hani Abdulghani M. « Examining obstacles to Saudi women's right to work in the Kingdom of Saudi Arabia ». Thesis, Brunel University, 2018. http://bura.brunel.ac.uk/handle/2438/15672.
Texte intégralRésumé :
This thesis determines and examines the obstacles to Saudi women's right to work in terms of religious and cultural barriers and limited access to higher education through an analysis of Sharia sources, Saudi domestic law and international human rights treaties pertaining to Saudi women's right to work in the Kingdom of Saudi Arabia. It also delineates the provisions for women's right to work in Sharia and Saudi domestic law in the public and private sectors. The thesis also examines the reservations that the Kingdom of Saudi Arabia has entered into, and some of the international human rights treaties it has ratified, with a particular focus on the application of the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW). It also examines Saudi Arabia's obligations under International Labour Organization (ILO) Conventions. In the context of Saudi domestic law, it identifies obstacles that underlie Saudi Arabia's decision not to ratify the International Covenant on Economic, Social and Cultural Rights (ICESCR); it examines the arguments for the Kingdom of Saudi Arabia signing up to the ICESCR; and it examines Saudi Arabia's obligations to respect, protect and fulfil women's right to work under CEDAW. The protection of women's right to work under customary international law, by its sources will be explored. This section will look through customary international law elements; whether or not women's right to work is protected. Finally, the thesis provides recommendations for action which can be taken by the Kingdom of Saudi Arabia to provide Saudi women with equal rights to work. It also makes recommendations concerning ratified and pending international human rights treaties which have the capacity to protect Saudi women's right to work.
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OSHIRO, CLAUDIA MARIA POLETI. « VIOLÊNCIA DE GÊNERO E RELIGIÃO : UMA ANÁLISE DA INFLUÊNCIA DO CRISTIANISMO EM RELAÇÕES FAMILIARES VIOLENTAS A PARTIR DE MULHERES ACOLHIDAS NAS CASAS ABRIGO REGIONAL GRANDE ABC E DE HOMENS AUTORES DE VIOLÊNCIA DOMÉSTICA ». Universidade Metodista de Sao Paulo, 2017. http://tede.metodista.br/jspui/handle/tede/1655.
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Domestic violence is a worrying phenomenon. In a concrete or symbolic way, it pervades the daily lives of many women who have experienced domestic violence situations. Once socially constructed, man is placed in an unequal position of power, these actions are often trivialized and reinforced by a society that is marked by patriarchy. Gender inequalities reinforce violence against women. My practice shows that many of these women seek help in religion, more specifically with their religious leaders who, in addition to agreeing with the violence that woman has lived, reinforce it through their religious beliefs. The cases seen at Casas Abrigo Regional Grande ABC attest that many women do not break the violence cycle because they belong to some religious institution and hear from their leaders discourses that legitimize submission and violence against women. This research intends to identify and analyze the Christianity influence in the violent family relations of Catholic and Evangelical women hosted in Casas Abrigo Regional Grande ABC and the same religious groups' perpetrators of violence against women. We will try to understand the violence consequences in these women's life, as well as to identify religion's influence in the masculine exercise of aggression and in the subjection of women to aggression. To approach these women, we chose two Reference Centers for Women's Care: “Marcia Dangremon” and “Vem Maria” as a field of this research. In order to approach the perpetrators of violence against women, we chose Centro de Referência Especializado de Assistência Social – CREAS de São Bernardo do Campo.
A violência doméstica é um fenômeno que nos preocupa. De forma concreta ou simbólica, ela perpassa o cotidiano de muitas mulheres que vivenciam situações de violência doméstica. Uma vez que construída socialmente, ao homem é posta uma posição desigual de poder, e estas ações muitas vezes são banalizadas e reforçadas por uma sociedade que é marcada pelo patriarcalismo. As desigualdades de gênero reforçam a violência contra as mulheres. A minha prática demonstra que muitas destas mulheres buscam ajuda na religião, mais especificamente com seus líderes religiosos, que, em sua maioria, além de compactuar com a violência vivida, a reforçam através de suas crenças religiosas. Os casos atendidos nas Casas Abrigo Regional Grande ABC atestam que muitas mulheres não rompem com o ciclo da violência, pelo fato de pertencerem a uma instituição religiosa e ouvirem de seus líderes discursos que legitimam a submissão e a violência contra as mulheres. Esta pesquisa pretende identificar e analisar a influência do cristianismo nas relações familiares violentas de mulheres católicas e evangélicas religiosas acolhidas nas Casas Abrigo Regional Grande ABC e de autores da violência contra as mulheres dos mesmos grupos religiosos. Procuraremos compreender as consequências da violência na vida dessas mulheres, bem como identificar a influência da religião no exercício masculino da agressão e na sujeição feminina à agressão. Como campo desta pesquisa escolhemos dois Centros de Referência de Atendimento à Mulher: “Marcia Dangremon” e “Vem Maria”, para abordagem com as mulheres. E o Centro de Referência Especializado de Assistência Social – CREAS de São Bernardo do Campo, para a abordagem com os autores de violência contra as mulheres.
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Anum, Samuel Adotey. « A security analysis of the Ivorian conflict : 1993-2003 ». Diss., University of Pretoria, 2010. http://hdl.handle.net/2263/27391.
Texte intégralRésumé :
The objective of this study is to examine the role of the political élite in the analysis of the causes of conflicts and insecurity as well as the determination of threats to national security in the Third World with particular reference to West Africa using Côte d’Ivoire as a case study. To achieve this aim, the study employed a conceptual framework of national security that highlighted the concept of security and the distinction between the traditional notions and widening views of security as manifested in the post-Cold War approaches to the subject. The differences between the various levels of security, namely national security and state and regime security were examined. A distinction was made between minimal and maximal states on the one hand, and strong and weak states on the other which enabled the application of the concepts to Third World countries, including Africa. The concept of threats and vulnerabilities and how subjective elements of threat assessment blurred the difference between national security and regime security, were also analyzed including the causes of armed conflicts in developing countries and in Africa specifically. Based on these concepts, the study analyzed the political, socio-economic and security conditions of the Ivory Coast in the period before and during French rule, including the post-independence era. The aim of the historical analysis was to highlight the critical role played by the élite in the identification of threats to national security. This role invariably identified with the protection of élite interest or regime security and often reflected a subjective view of threats to security, the management of which created high levels of insecurity leading to the armed conflict in Côte d’Ivoire in 2002. The study established that the preservation of élite interests and power is the root cause of conflicts in Africa and West Africa. Subsequently, élite cohesion becomes critical to the security of the state as élite disunity leads to manipulation of objective threats or risks that generates insecurity that not only transcends borders, but also creates a security dilemma for states as well as conditions for irredentism.Dissertation (MSecurity Studies)--University of Pretoria, 2010.
Political Sciences
unrestricted
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Beaurin, Ludivine. « Honorer Isis : les cérémonies isiaques dans les cités de l'Empire romain occidental ». Thesis, Lille 3, 2013. http://www.theses.fr/2013LIL30006.
Texte intégralRésumé :
Souvent traitées dans le cadre général de la fête, les cérémonies religieuses font rarement l'objet d'études à part entière. Si on se place dans une perspective anthropologique, ces manifestations extérieures sont pourtant riches en informations en tant que construction socioculturelle significative. Expérience observable, une cérémonie se caractérise par divers éléments déterminants (des lieux de célébration, des acteurs, un moment, un but et un scénario composé de paroles et de gestes codifiés) et elle implique également une certaine solennité, une forme d'apparat et de dramatisation qui permettent l'exacerbation du message identitaire. Le champ de recherche retenu ici est celui des cérémonies du culte d'Isis dans les provinces occidentales entre le IIe s. av. J.-C. et le Ve s. apr. J.-C. Déesse d'origine étrangère dont le culte devient officiel à Rome au Ier s. apr. J.-C., Isis offre des pistes de recherche particulièrement intéressantes par les implications identitaires propres aux pratiques cultuelles qui lui sont attachées. A travers le prisme des célébrations religieuses, il s'agit ainsi de s'interroger sur l'intégration et la visibilité du culte d'Isis dans le paysage religieux des cités occidentales, sur les liturgies cérémonielles au sein du sanctuaire de la déesse ainsi que sur l'impact des célébrations isiaques sur l'individu. Cette étude passe par l'exploitation de toutes les sources disponibles et s'inscrit par ailleurs dans un effort d'interdisciplinarité en tentant notamment de faire appel aux autres sciences sociales à l'exemple de l'anthropologie religieuse qui ouvre de nouvelles perspectives éclairantes pour la science historiqueOften treated in the general framework of the feast, the religious ceremonies are rarely the object of full studies. Nevertheless, from an anthropological perspective, religious ceremonies, as significant sociocultural constructions, are rich in information. As a religious experience, a ceremony is characterized by diverse determining elements (places of celebration, actors, moment, a purpose and a scenario consisted of words and codified gestures) and it also implies a certain solemnity, a shape of pomposity and dramatization which allow the exacerbation of the identity message. This work focuses on the ceremonies of the cult of Isis in the western provinces between the 2nd B.C. and the 5th A.D. Goddess of foreign whose cult becomes official in Rome in the Ist A.D., Isis offers interesting tracks of research thanks to the particular identity of the religious practices bound to her. Through the prism of the religious celebrations, we have to question about the foreign character of its ceremonies. The second axis of approach of this work focuses particularly on the ceremonial liturgies within the sanctuary of the goddess whereas the third turns towards domestic and indiviudal religious practices, and the impact of isiac celebrations on the individual. This study wishes to use al lthe available sources (literay, archaeological, epigraphic, iconographic, etc.)and makes an effort of interdisciplinary by trying in particular to appeal to the other social sciences, like religious anthropology, which opens new perspectives for the historic science
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Okada, Marcia Massumi. « Violência doméstica contra a mulher : estudo com puérperas atendidas em uma maternidade filantrópica ». Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/7/7132/tde-13072007-100232/.
Texte intégralRésumé :
A problemática da violência doméstica contra a mulher está disseminada ao redor do mundo, inclusive no Brasil, porém suas características variam de acordo com as circunstâncias pessoais, familiares, de relação conjugal, do contexto social e cultural envolvidas. Esta pesquisa teve o objetivo de identificar a ocorrência da violência doméstica contra a mulher e analisar a sua relação com algumas características da estrutura familiar e de vínculo com o parceiro. Trata-se de pesquisa transversal, de base hospitalar. A coleta de dados foi feita por meio de um formulário estruturado, baseado nos itens constantes no Abuse Assessment Screen-AAS, junto a 385 (N) mulheres atendidas em uma maternidade social filantrópica localizada na Cidade de São Paulo. Os dados, introduzidos em um banco de dados do Programa R para LINUX versão 2.1.1., foram submetidos à análise multivariada. O Teste Qui-Quadrado de Pearson e o Teste Exato de Fisher foram utilizados para a análise estatística dos dados. A freqüência da violência doméstica em algum momento da vida foi de 36,8% e, dentre estas, foram referidas a violência psicológica (97,2%), a física (28,9%) e a sexual (4,9%). A freqüência da violência doméstica na gravidez foi de 34,5% e, dentre estas, foram referidas a violência psicológica (95,9%), a física (34,7%) e a sexual (6,1%). Houve associação estatisticamente significante (p=0,00223; 0,001767) entre religião e o planejamento da gravidez e entre a violência doméstica e o hábito do etilismo do companheiro (p=0,0002533; 0,0002981). A violência doméstica foi uma problemática enfrentada por quase todas as mulheres desta pesquisa, em algum momento da vida, inclusive na gravidez. Os itens religião, planejamento da gravidez e etilismo devem ser incluídos na anamnese em saúde da mulher. Assim como os já constantes nesta anamnese, os itens mencionados devem ser sobretudo considerados no planejamento e desenvolvimento da assistência e abordados, de forma sistemática, pelos profissionais da área de saúdeDomestic violence against woman is spread worldwide. However its characteristics vary according to personal, family, marital, social and cultural aspects involved. This transversal, hospital-based study aimed at determining the occurrence of domestic violence against women and at analyzing its relation with some aspects of familial environment and relationship with the women´s partners. Data collection was carried out using a structured interview form, based on the content of the \"Abuse Assessment Screen\" (AAS) applied to 385 women assisted at a philanthropic maternity in the city of São Paulo. Study data analysis was performed using the \"R\" Software version 2.1.1 for Linux, and the statistical multi-variate analysis was performed by Pearson´s Qui-square and Fisher´s Exact tests. As many as 36,8% of the participants reported being subject to domestic violence, whether psychological, physical or sexual, sometime in her lifetime- 97.2%, 28.9% and 4.9%, respectively. As many as 34.5% of women comprising the study group reported being charged psychologically (95.9%), physically (34.7%) and sexually (6.1%) during pregnancy. There was a statistically significant association between religious belief and non-planned pregnancy, and between domestic violence and alcohol drinking on the part of the partner (p=0.00223/0.001767 and p=0.0002533/0.0002981, respectively). Reports on, religious belief, pregnancy planning and alcohol consumption should be included in the records of a woman during pre-natal and delivery care and need to be approached in a systematic way by health professionals
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Santos, Naira Carla Di Giuseppe Pinheiro dos. « REPRESENTAÇÕES SÓCIO-RELIGIOSAS DO TRABALHO DOMÉSTICO : UMA LEITURA DE GÊNERO ENTRE BATISTAS NA CIDADE DE SÃO PAULO ». Universidade Metodista de São Paulo, 2006. http://tede.metodista.br/jspui/handle/tede/191.
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The movements of social plea that had place in years 60 had brought new perspectives for the women, having verified themselves increasing insertion of these in the work market. However, the persistence of the domestic work under dominant responsibility of the women, exactly in this context where the indices of feminine participation in the work market if raise, has called the attention for the subjective constraints and partner-cultural order as decisive elements amongst that they cooperate to the maintenance of this picture. That is, the inequality persists in face of the persistence of sexual hierarchies that continue to delimit the place of the women and that they find in the religions its privileged locus of production and reproduction. It is in the context of the Baptist symbolic economy, where the traditional representations of the man as head and of the woman as help meet , wich means the man as supplier and the woman as wife and mother, responsible for the domestic tasks, that we approach here the problematic one of the sexual division of the work, while and from the practices and representations of Baptists in São Paulo. At the same time where the Baptist s religious speech affirms and ratifies the sexual division of the work, he is subject to the social requests for changes in the gender relations, favoring the mobilization of religious doctrines egalitarians gifts between the Baptists. It is therefore, in a dynamic perspective of tensions between the advances and permanencies in the practical ones of gender to the level of the society amplest, and that they are placed in such a way from the cultural values of this, as much as the material and structural conditions found there, and of tensions between the process of secularization and ethical commitment that the practical and representations of gender searched between the Baptists remain while they change and they advance while they remain.
Os movimentos de contestação social que tiveram lugar nos anos 60 trouxeram novas perspectivas para as mulheres, verificando-se crescente inserção destas no mercado de trabalho. No entanto, a persistência do trabalho doméstico sob responsabilidade dominante das mulheres, mesmo nesse contexto em que os índices de participação feminina no mercado de trabalho se elevam, tem chamado a atenção para os constrangimentos de ordem subjetiva e sócio-cultural como elementos decisivos dentre os que cooperam para a manutenção desse quadro. Ou seja, a desigualdade persiste em face da persistência de hierarquias de gênero que continuam a delimitar o lugar das mulheres e que encontram nas religiões o seu lócus privilegiado de produção e reprodução. É no contexto da economia simbólica batista, em que as representações tradicionais do homem como cabeça e da mulher como auxiliadora significam o homem como provedor e a mulher como esposa e mãe, responsável pelos afazeres domésticos, que abordamos aqui a problemática da divisão sexual do trabalho, enquanto e a partir da representação e prática de sujeitos religiosos batistas paulistanos. Ao mesmo tempo em que o discurso religioso batista afirma e ratifica a divisão sexual do trabalho, está sujeito às solicitações sociais por mudanças nas relações de gênero, favorecendo a mobilização de doutrinas religiosas igualitárias presentes entre os batistas. É, portanto, numa perspectiva dinâmica de tensões entre os avanços e permanências nas práticas de gênero ao nível da sociedade mais ampla, e que se colocam tanto a partir dos valores culturais desta, quanto a partir das condições materiais e estruturais encontradas aí, e de tensões entre o processo de secularização e compromisso ético que as representações e práticas de gênero entre os batistas pesquisados permanecem enquanto se transformam e avançam enquanto se mantêm.
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Garcia, Marine. « Recherches sur les cultes domestiques dans les cités grecques aux époques classique et hellénistique ». Thesis, Bordeaux 3, 2019. http://www.theses.fr/2019BOR30058.
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Cette étude propose un nouvel éclairage sur les cultes domestiques grecs antiques en privilégiant une approche archéologique jusque-là très peu exploitée. Les fouilles archéologiques attestent, certes souvent de façon lacunaire, la présence de structures (autels fixes et portatifs, foyers et autres), de mobiliers religieux et de déchets sacrificiels (restes fauniques, carporestes et autres) dans de nombreuses maisons, autant d'indices révélateurs d'une activité religieuse en contexte domestique qui doivent désormais être pris en compte dans le discours sur le cadre cultuel privé des anciens Grecs. Le recensement et l’analyse des vestiges matériels témoignant de cultes domestiques dans un échantillon de sites d'habitat d'époque classique et hellénistique en Grèce continentale et insulaire permettent de mettre en perspective la trame bien établie par les sources littéraires depuis la fin du XIXe siècleThis study proposes a new approach of Greek domestic cults, more precisely an archaeological approach. As a matter of fact, archaeological aspects of this topic have been neglected up until now, but excavations reveal the presence in many houses of altars (portable or not), hearths and a lot of religious artefacts and sacrificial remains (both animal and vegetable). All these elements are evidence of religious activities in the domestic area, and they must be taken into account for the current discussions. By making an inventory and by analyzing these evidences in a sample of houses situated in the Greek continent and in Greek isles, it is possible to question a well-established narrative based on literary sources since the end of the 19th century
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Shahid, Tahrat Naushaba. « Imaginary lines ? : 'Islam', 'secularism', and the politics of family laws in Bangladesh ». Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:5d092800-be1a-42bf-8632-e733889ada15.
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With the world's fourth-largest Muslim population, Bangladesh is an important case study in the exploration of what it means to be a 'secular' country with Islam as a state religion. One important mechanism through which to analyse the relationship between religion and the state is through the country's laws, and family laws are especially significant in that they represent the state's determination of which long-standing social and religious practices find their way into legislation as a representation of societal values. As with many other countries with significant Muslim populations, personal status legislation has remained relatively static in the years following independence, despite attempts at change. Inspired by studies of negotiations between state and civil society actors in bringing about changes in law, this study analyses the evolution of family laws for Muslims in Bangladesh, revealing a range of voices using such laws in their negotiations between competing notions of 'Islam' and 'secularism' and their role in governance. Using parliamentary and Supreme Court records, newspaper archives, expert interviews, and secondary literature, I show that there has been little change in personal status legislation beyond procedural simplification, and that the judiciary and policymakers have had a tendency to support freedom of religious practice except in family laws. This study explores why this is the case, and focuses on the discourse around the National Women Development Policy and its clause on property and inheritance as the greatest point of contention in enhancing women's rights in family laws.
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Golden, Tasha L. « Push ». Miami University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=miami1345477184.
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Wright, Ursula Tiershatha. « Institutional Ethnography : Utilizing Battered Women’s Standpoint to Examine How Institutional Relations Shape African American Battered Women’s Work Experiences In Christian Churches ». FIU Digital Commons, 2017. http://digitalcommons.fiu.edu/etd/3188.
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The purpose of the collected papers dissertation was to critically examine the individual and institutional conditions that shaped battered women’s work experiences in church organizations. The studies in the collected papers shared the provision of using a methodological and analytic tool, institutional ethnography (IE), that offers a strategic and comprehensive means of investigating issues related to institutions and institutional processes that merge a macro and micro view. The first paper was a conceptual paper that emphasized the socio-political context in which adult vocation education is practiced and shared a practical means of using IE to uncover the interconnected and interdependent social processes that prohibit an individual’s ability to navigate structural and political subsystems that impact learning, teaching, and work. The second paper was an empirical paper that used IE to help us see how battered women’s needs as workers in Christian churches are evaporated behind institutional ideologies and actions that invalidate her concerns while preserving their ideals. The study revealed four ways that African American battered women entered into an institutional death process by direct disclosure or assumed disclosure: (a) invalidation, (b) overspiritualization, (c) inauthenticity, (d) and bifurcation. It was found, that once disclosure took place, women placed a different expectation upon the church to respond to their issue of domestic abuse. In summation, Study #2 highlighted the use of IE in uncovering the institutional relations that shaped women’s experiences as work in Christian churches. Overall, the findings elucidate ways that social workers, churches, adult educators, and HRD researchers and practitioners can engage in research that has implications for how to collaborate for implementable solutions. The findings provide ways for African American women to navigate oppressive regimes; and lends insight to how adult educators, HRD practitioners, and pastors who work with battered women can assist and intervene in the educational, emotional, and natural support areas for African American battered women working in Christian churches.
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Cann, Jenichka Sarah Elizabeth. « Sentimental Literature as Social Criticism:Susan Warner, Harriet Beecher Stowe, and Emma D.E.N. Southworth as Active Agents, Negotiating Change in the United States in the Mid-Nineteenth Century ». Thesis, University of Canterbury. Humanities, 2013. http://hdl.handle.net/10092/7951.
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Detractors of sentimental literature argue that such novels are unoriginal and concerned primarily with emotions. Feminist scholars redeem the reputation of sentimental literature to an extent. At present, a multitude of approaches present sentimental authors as active agents, engaging with public issues. Building upon the scholarship of prominent feminist historians and literary critics, this thesis provides direct evidence that three female authors embrace the responsibilities of being a social critic. The Wide, Wide World (1850) by Susan Warner, Uncle Tom’s Cabin (1851) by Harriet Beecher Stowe, and The Hidden Hand (1859) by Emma D.E.N. Southworth provide unique commentaries on the separation of the private and public spheres, market revolution, and religion. Decisive differences between the authors’ opinions reveal a high degree of engagement with the public issues.
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Alves, Sérgio Gabriel Quádrio da Mota. « Paredes experiores de edifícios em pano simples-fundamentos, desempenho e metodologia de análise ». Master's thesis, Instituições portuguesas -- UP-Universidade do Porto -- -Faculdade de Engenharia -- -Departamento de Engenharia Civil, 2001. http://dited.bn.pt:80/29497.
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Boauod, Marai. « The Making of Modern Egypt : the Egyptian Ulama as Custodians of Change and Guardians of Muslim Culture ». PDXScholar, 2016. http://pdxscholar.library.pdx.edu/open_access_etds/3102.
Texte intégralRésumé :
Scholarship on the modern history of the Middle East has undergone profound revision in the previous three decades or so. Many earlier perceptions, largely based on modernization theory, have been either contested or modified. However, the perception of the Egyptian ulama (the traditionally-educated, religious Muslim scholars) in academic scholarship remains largely affected by the legacy of hypotheses of the modernization theory. Old assumptions that the Egyptian ulama were submissive to political power and passive players incapable of accommodating, let alone of fathoming, conditions of the modern world, and who chose or were forced to retreat from this world, losing much, if not all, of their relevance and significance, still infuse the scholarly literature.
Making use of materials obtained from the Egyptian National Archives, this study offers an examination of modern legal reform in Egypt from the nineteenth century through the first part of the twentieth century with the ulama and their legal institutions in mind. As the findings of this study effectively illustrate, the Egyptian ulama were by no means submissive. Rather, they were patient. Far from being passive agents of the past, the Egyptian ulama were active participants who played a critical role in the building of modern Egypt. The ulama had at their disposal sustained social and moral influence, a long-standing position as community leaders, a reputation as defenders and representatives of Islam, the power to validate or invalidate the political establishment by means of public and doctrinal legitimization, and the final authority over laws of family and personal status. Through these strengths, the ulama were able to influence the direction of change and to impact its scope and nature during transitional period that witnessed the making and remaking of modern Egypt.
Considering the nature of changes that they allowed to be introduced to the shari-based justice system and the ones they resisted, as well as their stance regarding social matters, the Egyptian ulama comprehended and recognized modernity as useful. Advanced techniques had to be embraced to strengthen state institutions. However, the ulama thwarted massive and sudden adoption of modernity's cultural elements, so that Egypt would not become a chaotic country and go astray. On the weight of their position as the ultimate authority over family law, the Egyptian ulama blocked rapid social change imposed from the top. Alterations to family law and the social structure were undertaken gradually and with a great deal of delicacy. Therefore, the long-standing social order was not suddenly destroyed and replaced with a new one. Instead, changes to the long-standing social structure were allowed to evolve slowly, while the core was largely preserved.
The ulama's far-reaching plan, which was realized in the long run, was to maintain Islam's position in modern Egypt as a guide and as the main source of legitimacy. As will be shown in this study, the history of the Egyptian ulama reveals not passivity, detachment, or submission but careful, and deliberate action.
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Pimentel, António Filipe. « O Real Edifício de Mafra : arquitectura e poder ». Master's thesis, Instituições portuguesas -- UC-Universidade de Coimbra -- -Faculdade de Letras, 1990. http://dited.bn.pt:80/29769.
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Sene, Jean Marie Latyre. « Universalité ou contingence du modèle transnational : les leçons du cas de l'Université Catholique de l'Afrique de l'Ouest (UCAO) ». Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAB019/document.
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La firme transnationale, présentée comme modèle d’organisation pour faire face à la mondialisation et à la globalisation au début des années 90, par Bartlett & Ghoshal (1989), a inspiré plusieurs chercheurs. A travers cette recherche, nous avons voulu apporter un éclairage nouveau en intégrant des facteurs de contingence afin de voir si le modèle est universel, ou contingent. La problématique de cette thèse cherche à vérifier si : « la structure transnationale est une organisation réservée aux firmes ? ».A l’aide d’une étude de cas appliquée à une structure en réseau l’Université Catholique de l’Afrique de l’Ouest (UCAO) et en s’appuyant sur les théories existantes en matière de gestion et de gouvernance des entreprises multinationales, nos travaux empiriques portent sur un terrain de recherche expérimental, en contexte africain. Ce terrain, est illustré par une organisation à but non lucratif, d’inspiration ou d’obédience religieuse.Les résultats ont permis de se rendre compte que le modèle transnational peut être implanté dans ce genre d’organisation, mais il faut procéder par étapes pour arriver à une intégration globale de toutes ses activités opérationnelles et fonctionnelles, en commençant par celles qui sont jugées les plus pertinentes. L’impact de la religion et de l’organisation à but non lucratif (OBNL) a été mis en exergue en tant que facteurs jouant un rôle positif dans le cas étudiéPresented as an organization model to face globalization in the early 90’s by Bartlett & Ghoshal, The transnational has inspired lot of researchers.The problematic of this thesis aims to verify whether the transnational structure is an organization which fits firms only.With the help of a case study applied to a network structure “The catholic University of West Africa” and based on existing Theories in management and multinational governance, our work will attempt to test this hypothesis in an experimental research field in an African Context. This field is illustrated by a non-profit religious organization.The results allowed us to realize that the transnational model can be implemented in this kind of organization, but one should proceed step by step to achieve a global integration of all the operational and functional activities, starting by those alleged to be more relevant. The impact of religion and non-profit organization has been highlighted as factors playing a positive role in the studied cases
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Nel, Jolene. « Home characteristics, nonwork–work interference and well–being of dual earner parents / Nel, J ». Thesis, North-West University, 2011. http://hdl.handle.net/10394/7046.
Texte intégralRésumé :
Emotional home demands, cognitive home demands, home pressure, development possibilities, autonomy, social support, nonwork–work interference, spouse–work interference, parent–work interference, religion/spiritual–work interference, domestic–work interference, health, exhaustion, cognitive weariness, life satisfaction, dual earner parents
Dual earner parents have become the norm in today’s workplace (Weigel, Weigel, Berger, Cook, & Delcampo, 1995). Dual earner parents face many challenging roles that they have to try to balance; these include being a parent, spouse, employee, being involved in religious practices and juggling domestic responsibilities. According to Duxbury and Higgins (1991), it is very difficult for such parents to balance their various roles and multiple demands. All these challenging demands (home characteristics) can cause nonwork–interference which can, in turn, lead to well–being problems (Magnus & Viswesvaran, 2005).
The general objective of this study is to investigate the home characteristics, nonwork–work interference and well–being of a sample of dual earner parents. A convenience sample of dual earner parents (N=207) was taken in the Vaal Triangle area in Gauteng. The following scales was used within this study: the Home Demands Scale (Peeters et al., 2005), Home Resources Scale (Demerouti et al., 2010); the Work–nonwork Interference Scale (Koekemoer, Mostert, & Rothmann, 2010); the General Health Questionnaire (GHQ) (Goldberg, & Williams, 1988); and the OLBI (Oldenburg Burnout Inventory) Scale measuring exhaustion, Cognitive weariness (Van Horn et al., 2004); and life satisfaction (Diener et al., 1985).
Descriptive statistics, Cronbach alpha coefficients, product moment correlations and multiple regression analyses were used to analyse the data. The results indicated that emotional home demands and lack of autonomy significantly predict physical ill health; emotional home demands and spouse–work interference significantly predict anxiety; and emotional home demands significantly predict depression. Gender, home pressure, developmental possibilities and parent–work interference were, in turn, significant predictors of exhaustion.
Recommendations were made for future research and also, on a more practical level, for dual earner parents. One of the recommendations is that one needs to investigate the possible cross–over and spillover effects of work–nonwork interference between wives and husbands. Another is to investigate the positive side of work–nonwork interference.Thesis (M.Com. (Industrial Psychology))--North-West University, Potchefstroom Campus, 2012.
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Gregoire, Scott Larkin. « Three essays concerning religion and domestic behavior ». 2009. http://hdl.handle.net/2152/6668.
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In the first essay, I demonstrate that during the 1970s, the marital behavior of US Catholics changed dramatically relative to that of the total population. The Catholic marriage rate, that is, the number of Catholic marriages per 1000 Catholics, decreased nearly 20 percent relative to the civil marriage rate. Before and after this time period, the two rates moved in unison. Empirically, I find that the Catholic reforms and encyclicals of the 1960s, that is, Vatican II and Humanae Vitae, led to a decrease in the Catholic marriage rate relative to the civil marriage rate and that the reform of civil divorce law had no effect on this relative rate. In the second essay, I expand the analysis of the previous essay and test whether a negative response among US Catholics to the reforms of Vatican II and to Humanae Vitae is able to explain the increase in the civil marriage rate, the decrease in the Catholic marriage rate, and the increase in the interfaith marriage rate seen in the data. To do this, I construct an original model that treats marriage as a set of two contracts, one civil and one religious, with the benefit and cost of the religious contract depending upon a social complementarity. The theory and the data match if the primary effect of 1960s Catholic reform was to decrease the benefit of a Catholic marriage. In the third essay, I examine the link between religiosity and the incidence of domestic abuse and model sanctification as the pathway connecting the two. Sanctification is "a psychological process through which aspects of life are perceived by people as having spiritual character or significance"[25]. In the model, the abuser must his choose level of abuse, and both abuser and abused must allocate a scarce amount of time between the production of a marital good and a personal consumption good. Sanctification is modeled as an increase in the return to time invested in the marital good. Theoretically, abuse increases in both spouses' level of sanctification and the wife's productivity and decreases in the husband's productivity. This partially agrees with the data.text
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Sadarangani, Monique M. « Modernized Hinduism : domestic religious life and women ». Thesis, 2005. http://hdl.handle.net/10125/11946.
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Partab, Rubeena. « Challenging violent masculinities : a critical feminist investigation of the relationship between domestic violence and religion ». Thesis, 2012. http://hdl.handle.net/10413/6407.
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When something is about masculinities it is not always about men. Kosofsky-Sedgwick (1995 :12) Any society that is lauded for its exemplary National Constitution that asserts and affords their citizens basic human rights is accountable for how those rights are translated into the "lived experiences" of its citizens. In South Africa, a pronounced and violent identity has become notoriously established by the blatant disrespect for women's rights, a reality predominantly present within the marital dyad. Unfortunately, even after eighteen years of political liberation and some fourteen years after the promulgation of the much-lauded Domestic Violence Act No. 116 of 1998, the culture of human rights has not demonstrably translated into women's rights as countless women continue to be challenged in their marriages by the dictates and privileges of hegemonic masculinities that their husbands subscribe to. In order to engage with this prevailing and destructive state of disharmony and abuse in marriages, this study concentrates on a simple yet logical question of "why do men do what they do?" centred as it is within the compass of their violent relationships with their wives. This exploratory research project afforded an in-depth understanding and examination of seven married men who were afforded an opportunity to engage in four focus group discussions to describe and detail their subjective narratives of their violent relationships. This research provided spaces for men's reflective accounts of their violence, thereby offering insightful interpretations of the contours of the contradictions contained in the social construction of masculinities which in South Africa is multi-faceted. The sample frame comprised of men who reside in Phoenix, a large township, north of the city of Durban. According to racial profile, all were South African Indian. Their ages ranged from 34 to 61 years, while their wives were between 35 to 60 years of age. Years of marriage ranged from 3 to 35. Three respondents were in their first marriage, while four were married for the second time. Five respondents had matriculated; while one possessed a post-matriculation qualification and one had completed Standard Six (present High School Grade 8). Concerning their religious affiliation, six of the respondents were Christian and one was Muslim. Utilising critical, freminist and masculinity theories, the 'authoritative discourses' offered by the respondents were meaningfully interrogated, examined and analysed. In particular, the study paid careful attention to the inextricable links between the constructions of masculinities, domestic violence and the sociology of religion. Emergent meta-themes that emanated from the extensive narratives of the men on their violent relationship with their wives included the priveleges of patriarchy; religion and male privelege, and finally the clash between religious belief and the South African criminal justice system. It is within the acknowledged space of the "web of associated factors" which contribute to domestic violence, that conclusions were reached. The study logically concludes that a deliberate, coherent, sustained, and spiritual ethos is needed in South Africa so as to ameliorate the damaging and destructive effects that are presently and overwhelmingly dictated by the presence of hegemonic masculinities.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.
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Luksun, King Gloria. « Domestic religious beliefs and practices amongst the Chinese in Johannesburg ». Thesis, 2015. http://hdl.handle.net/10539/17743.
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Van, Dyk Anna Margaretha. « The voices of women and young people who experienced domestic violence ». 2000. http://hdl.handle.net/10500/16296.
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Women and young people who have experienced domestic violence view themselves through an abuse-dominated lens, causing thin descriptions of themselves. Research was undertaken with seven women and eleven young people to explore how they had experienced domestic violence and to co-author and co-construct new stories of identity. This research addressed how a narrative pastoral approach guides therapeutic conversations with people who have experienced domestic violence. A narrative approach has at its heart the notion of decentred practice and an ethic of care. Reflective letters after each group meeting played a central part of the research. The letters were structured to tell the alternative stories emerging during and between sessions. These stories were told and retold and in each telling the women artd young people experienced alternative views of self and joined others in this re-writing. Participants spontaneously continued to meet beyond the completion of the researchM. Th. (Practical Theology)