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1
Mason-Wilkes, Will. « Science as religion ? : science communication and elective modernism ». Thesis, Cardiff University, 2018. http://orca.cf.ac.uk/109735/.
Texte intégralRésumé :
My central concern in this thesis is how science should be understood by the public. I argue that science should be understood, and valued for, the formative aspirations of the scientific community. The formative aspirations of the scientific community are the values members try to uphold as members of the group, even when this is not always possible. These aspirations are constitutive of the scientific ‘form of life’. I argue that science and religion are distinct forms of life, and through their formative aspirations can be differentiated from one another. Drawing on the theory of Elective Modernism (Collins and Evans 2017), I argue that the formative aspirations of science overlap with democratic values. Media representations of science shape public understanding. Non-fiction television is a ubiquitous and trusted medium for the communication of science. Non-fiction science television programme makers were interviewed to understand the process of science television production: the pressures, tensions and constraints inherent to this process. I analyse representations of science in British non-fiction television programmes and argue that a ‘religious’ portrayal of science can be identified in some programmes. I identify a contrasting ‘secular’ portrayal of science in other programmes. The religious portrayal presents science as providing a definitive creation narrative. In this portrayal scientific knowledge is presented as a set of certain and immutable truths which are revealed by nature with little or no human intervention. In this portrayal science is presented as providing meaning. The secular portrayal’s representation aligns more closely with a sociological understanding of science. In this portrayal scientific knowledge is represented as requiring human skill to produce and as being subject to change, revision and debate. Science in this portrayal is represented as producing both positive and negative outcomes for society. From the perspective of Elective Modernism, if citizens are to properly understand, engage with and value science they need an understanding informed by sociological conceptions of science which emphasise science’s formative aspirations as its defining characteristic. The requirements for the production of an ‘elective modernist’ portrayal of science, one which foregrounds the formative aspirations of science, are discussed. The problematic consequences of the religious portrayal of science are laid out. Presenting science as a religion disguises its formative aspirations. This provides an inaccurate picture of how science works and a widespread (mis)understanding of science as a religion would undermine democratic society.
2
Huang, Bi Yun. « Analyzing a social movement's use of Internet resource mobilization, new social movement theories and the case of Falun Gong / ». [Bloomington, Ind.] : Indiana University, 2009. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3386686.
Texte intégralRésumé :
Thesis (Ph.D.)--Indiana University, School of Library and Information Science, 2009.Title from PDF t.p. (viewed on Jul 15, 2010). Source: Dissertation Abstracts International, Volume: 70-12, Section: A, page: 4498. Adviser: Howard S. Rosenbaum.
3
Jensen, Jeppe Sinding. « The study of religion in a new key : theoretical and philosophical soundings in the comparative and general study of religion / ». Århus : Aarhus Univ. Press, 2003. http://www.loc.gov/catdir/toc/fy0704/2003107084.html.
Texte intégral
4
Rasmussen, Bryan B. « The serpent and the dove gender, religion, and social science in Victorian culture / ». [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3330775.
Texte intégralRésumé :
Thesis (Ph.D.)--Indiana University, Dept. of English, 2008.Title from PDF t.p. (viewed on Jul 20, 2009). Source: Dissertation Abstracts International, Volume: 69-10, Section: A, page: 3962. Adviser: Patrick Brantlinger.
5
Sezenler, Olcay. « Religion In International Relations And Interfaith Dialogue ». Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/3/12611683/index.pdf.
Texte intégralRésumé :
Religion was regarded as a marginal factor by scholars of International Relations for a long time. The main reason for this ignorance is that the discipline of International Relations has followed the major paradigm - secularization thesis - in social sciences until recently. This resulted in ignorance of religion as an explanatory factor in International Relations. However, this situation has recently started to change. Beginning from 1990s, the role of religion in international relations has started to be reexaminedand secularization theory has started to be criticized. On the other hand, religion has started to be regarded as a tool for peacebuilding, at the same time. In addition to its contribution to conflicts and wars, religion is increasingly seen as a potential tool for peaceful cooperation
and inter-religious dialogue is becoming a part of diplomacy and conflict resolution policies. Within this context, interfaith dialogue is a case which shows the extent of the change in the discipline of IR regarding the role of religion. This thesis aims to make a comprehensive discussion on the historical and contemporary relation between religion and international relations by focusing on the role of interfaith dialogue, specifically dialogue initiatives within the EU and the UN. The dialogue projects of these institutions and their relation with security-driven policies are examined. Thus, the main concern of this study is to raise a question about the role of interfaith dialogue, especially the one proposed by the institutions above, in transforming the role of religion in international relations.
6
Montemaggi, Francesca. « In search of authenticity : the religiosity of Christian evangelicals ». Thesis, Cardiff University, 2013. http://orca.cf.ac.uk/53519/.
Texte intégralRésumé :
The dominant theories in the sociological literature identify religion with propositional belief in the transcendent and belonging to and attendance at religious services. This understanding of religion replicates a past Protestant model that fails to account for contemporary religious forms, including Protestant forms. Drawing on Georg Simmel, one of the fathers of sociology, the thesis makes a theoretical contribution by reinterpreting and systematising Simmel’s notions of religiosity as a sensitivity, and of belief as trust, to enhance the understanding of contemporary individual religious identity. The use of these notions and of Simmel’s nuanced perspective on individuality enables the development of a theoretical framework for the understanding of authenticity. The study focuses on individual religiosity, which has been largely neglected by the literature. The most influential theories that have paid attention to the role of the individual – rational choice theory and spirituality studies – have centred on individual self authority and neglected to conceptualise the self. Accordingly, the thesis provides a relational account of the self, on which to ground authenticity as a process of identity formation. The narratives and practices, which emerged from the empirical research, have revealed the construction of Christianity through the prism of authenticity, as a distinctive and ‘truer’ way of living. This construction of authentic Christianity testifies to a shift from doctrinal adherence to a more pluralistic discourse by emphasising an overarching ethics of compassion over exclusive claims to truth. Thus, pluralism offers Christian evangelicals the platform to articulate the particularistic tradition of Christianity, whilst retaining a claim to – what they understand to be – universal truth.
7
Abras, Ahmad. « Competing institutional logics in Islamic financial reporting standardisation : a comparative study ». Thesis, University of Essex, 2018. http://repository.essex.ac.uk/22322/.
Texte intégralRésumé :
Recognising the accounting implications of Islamic business principles, initiatives have been taken to develop a framework that primarily aims to serve the financial reporting needs of Islamic financial industry. Those initiatives started with the objective of developing separate Islamic accounting standards. However, they have ended up with significantly heterogeneous objectives. Employing Institutional Logics Perspective (ILP) as a theoretical framework and case-study approach as a research design, this study provides comparative accounts into the role of selected institutional logics (religion, profession, market, community and state) in shaping two Islamic financial reporting standardisation projects initiated by the Accounting and Auditing Organisation for Islamic Financial Institutions (AAOIFI) and the Malaysian Accounting Standard Board (MASB). Moreover, utilising ILP supplemented by remarks from the institutional entrepreneurship concept, this study examines the role of actors in initiating and then differently shaping the standardisation policies of these projects. Research findings informed by semi-structured interviews and document analysis indicate that Islamic financial reporting standardisation projects have been historically mapped by certain institutional logics. The dominance of those logics has experienced significant changes over time, resulting in subsequent changes in the standardisation strategies of those projects. Influential actors have also played an important role in shaping those projects through promoting certain organisational strategies in line with the institutional logics in which they are embedded This study concludes that the heterogeneity which AAOFI and MASB have shown in their standardisation strategies is attributed to: the relative dominance of certain logics in each institutional context; the centrality of those logics to organisational mission and goals; the extent to which prevailing institutional logics are represented within the organisation and the balance of power between different logics' representatives; and the extent to which actors have been able to promote their entrepreneurial vision and mobilise allies behind it.
8
Cristante, Nevio. « History, Religion, Power, And Authority : The Relevance Of Machiavelli ». Phd thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/3/12609638/index.pdf.
Texte intégralRésumé :
Machiavelli&rsquos uniqueness and originality renders his educational direction as pertinent for times and conditions that are similar to and prevalent in ours. On the grand scale, his thought process disrupts the classical sense of philosophy, metaphysics, and religion. This disruption of the classical Western consciousness is an aim in the contemporary realm of political thought, which, starting with the extensive criticism of modernity found in the works of Nietzsche, has been developed in the realm of political thought throughout the twentieth and onto the twenty-first century. Therefore, Machiavelli &ndash
who lived 500 years ago &ndash
is nevertheless the source for productive knowledge, analysis, and prognosis for the contemporary political crisis, a crisis due to the downfall of modernity. The presupposition of latter-day modernity, as being considered the best of all possible worlds, is no longer believable. Modernity, what was once considered as being utterly unique and superior in human history, is responded to today by critiques on class domination, Western imperialism, the dissolution of community and tradition, the rise of alienation, and the impersonality of bureaucratic power. Machiavelli supplants the dominant modern consciousness through being a source for a new artistic revolution, a revolution of consciousness through a humane call for strength in facing reality, in order to re-constitute a divergent set of epistemological and ontological discoveries, which are better aligned to the condition of the present-day than those formulated by the dominant Western modern consciousness.
9
Mbillah, Charity Lamisi. « Prosperity gospel and adherent social mobility in Ghana ». Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8552/.
Texte intégralRésumé :
In Ghana Neo-charismatic Churches are non-denominational mainly indigenously founded churches that propagate the Prosperity Gospel to their followers. Drawing on a symbolic interaction framework this study explores adherent (church member) perspectives on how they construct the link between the Prosperity Gospel and their own prosperity (social mobility). Symbolic interaction concepts of symbols, meanings and reflected appraisals are employed in the analysis. In all six symbolic categories: the mainstream, automatic, transcendent, pragmatic, founding father and member networks plus fifteen symbolic constructions arising from these categories are identified. These symbolic categories and constructions are employed in the meanings that adherents attribute to social mobility, the actions that they engage in and in the formation of their self-concepts through reflected appraisals. The analysis shows that these categories and constructions inform adherent attitudes and actions towards social mobility.
10
Salter, Emma. « Rāj Bhakta Mārg : the path of devotion to Srimad Rajcandra : a Jain community in the twenty first century ». Thesis, Cardiff University, 2002. http://eprints.hud.ac.uk/id/eprint/9211/.
Texte intégralRésumé :
This thesis is a diachronic study of a branch of modern Jainism that was established at the beginning of the twentieth century. It makes extensive use of ethnographic data collected during field-research in Gujarat, Mumbai (India) and London (UK). Members of this branch of Jainism follow a Jain layman from Gujarat called Srimad Rajcandra (1867 to 1901 CE). Srimad was profoundly dissatisfied with contemporary Jainism. He believed that its soteriological message had been subverted by empty rituals and groundless theorizing, and that spiritual ignorance had resulted in sectarian division, something to which he vehemently opposed. Today there are numerous ashrams and temples dedicated to Srimad. Most are in Gujarat, from where the majority of his followers originate, but some are also found in other regions of India. Srimad's following extends beyond India into diaspora Jain communities in North America and Europe, including Britain. This thesis argues that Srimad's devotees are unified by an inclusive history and ideology that is centred in the life and teachings of Srimad Rajcandra, and so can be viewed collectively as a distinct movement within modern Jainism. Two tangible factors that distinguish Srimad's followers from other Jains are their acceptance of his writings (in Gujarati) as scripture and their veneration of his image in the form of photographs and statues. Such an argument is necessary because the structure of the Srimad Rajcandra movement is fragmentary. It is a composite of various disparate, autonomous lay communities and individuals. Each community has its own local history and independent tradition, which influence its specific beliefs and practices. This thesis discusses the internal causes for the movement's organizational structure. These include Srimad's lay status and anti-sectarian values, his interpretation of self realisation as a religious experience, and his teaching about guru 'bhakti' as a means of attaining liberation.
11
Vihervalli, Ulriika. « Deviance and disaster : rationalising sexual morality in Western Christian discourses, AD 390-AD 520 ». Thesis, Cardiff University, 2017. http://orca.cf.ac.uk/103869/.
Texte intégralRésumé :
This thesis argues that the transition from traditional Roman ideas of sexual behaviour to idealised Christian sexual behaviour was a reactionary process, for which the period from AD 390 to AD 520 offers a crucial key stage. During this era, the Roman West underwent significant socio-political changes, resulting in warfare and violent conflict, which created a pressurised and traumatic environment for people who endured them. In this context, the rhetoric of divine punishment for sinful behaviour was strongly linked with sexual acts, causing ideas on sexual mores to develop. The thesis highlights three key aspects of these developments. Firstly, warfare necessitated changes in Christian doctrines on marriages and rape, resulting from collective and cultural trauma. Secondly, sexually impure acts of incest and prostitution were defiling to the religious collective yet the consequences of these were negotiated on a case-to-case basis, reflecting adaptation. Thirdly, traditional Roman ideas of polygyny and homosexual acts overrode Christian ideas on the same. After discussing these three aspects, this work offers a revised interpretation of Salvian of Marseilles’s De gubernatione Dei to illuminate the purpose of the sexual polemic contained in his work – a task that no existing scholarship has attempted to undertake. Daily realities and conflicts drove discourses on sexual mores forwards, and this thesis outlines how this occurred in practice, arguing that attitudes to sex were deeply rooted in secular contexts and were reactionary in nature. This examination of attitudes to sexual mores reveals a re-moulding of pre-existing Roman cultural norms, rather than a revolutionising Christian overtake. The thesis concludes that the ‘Christianisation’ of late Roman society was a process conditioned by contemporary events and concerns, which contributes to interpretations on the dynamics of cultural change in the late antique era.
12
Holmes, Peter John. « Karl Barth's social philosophy 1918-1933 ». Thesis, University of Glasgow, 2001. http://theses.gla.ac.uk/1294/.
Texte intégralRésumé :
This thesis is a contribution to the contemporary reassessment of Karl Barth's social philosophy. A close reading of the English translation of the text of a series of posthumously published lectures on ethics which Barth gave in the universities of Münster and Bonn between 1929 and 1933 is the basis of the work. Previous literature includes no discussion of the lectures. The thesis argues that the lectures show the foundation of Barth's thinking both of theology as a science and of ethics as a part of dogmatics, and that his subsequent work developed these ideas. Barth's intellectual debt to Hegel is recognised by showing that he returns to the fundamental theological questions of the relationship between faith and reason, and truth and method in the form in which Hegel discussed them at the end of the nineteenth century. The thesis acknowledges the influence of Barth's helper, Charlotte von Kirschbaum, and contrary to other opinions claims that the impact of Wilhelm Herrmann's thinking on Barth remained until 1933. Although principally about material from the period 1918 to 1933, later work by Barth is included in the study to give evidence for the proposals that his ethical thinking helped shape his dogmatics, and that his later ethics show development, not stages and breaks. A discussion of criticisms of his ethics highlights the problem of choosing a method of enquiry that is appropriate to the object studied. A dialogue with two other ethical projects helps focus attention on his insistence on a proper foundation for Christian social ethics. The thesis argues that Barth's work is a theological ethic, because his social philosophy gives a method for asking appropriate questions and creates a way of considering these questions from a Christian perspective.
13
Gunes, Tacettin. « The Relationship Between Religiosity And Crime : A Case Study On University Students In Turkey ». Phd thesis, METU, 2003. http://etd.lib.metu.edu.tr/upload/418368/index.pdf.
Texte intégralRésumé :
This is a study on social control functions of religion through analyzing the
relationship between religiosity and crime. It aims to examine the relationship
between religiosity and crime by examining the ‘
social control functions&
#8217
of religion on formal and informal social control mechanisms that constitute main crime prevention factors of societies. As a set of values, religion has a social control function that constitutes a pressure to make members of a religion behave in accordance with the rules of that religion. By examining the extent of the correspondence between these religious rules and other social and formal rules we can see how religiosity could be a part of the social control mechanism, since religiosity means behaving according to religious rules. Religion, religiosity, formal and informal control mechanisms, the effects of religion on these mechanisms, crime, reasons of crime, crime prevention functions of religion for individuals, and effects of religiosity on crime commitments est. have been examined under the title of the relationship between religiosity and crime. Thus this study aims to find out social control functions of religion on crime through examining all these concepts and other related items by gathering data from 435 university students from Turkey.
14
Todd, Andrew John. « Talk, dynamics and theological practice of Bible-study groups : a qualitative empirical investigation ». Thesis, Cardiff University, 2009. http://orca.cf.ac.uk/54856/.
Texte intégralRésumé :
This thesis maps a qualitative empirical investigation of the talk, dynamics and theological practice of Bible-study groups. Chapter 2 locates this in the field of practical theology, demonstrating only a rather tenuous link between practical theological reflection on biblical interpretation and the practice of churches. This clarifies the aim of the thesis: to investigate the practice of Bible-study groups, as a contribution to the practical theology of biblical interpretation. Chapters 3 and 4 consider the methodology of the investigation (including in operation), bringing together interests from ethnography and discourse analysis, in relation to a wider frame of action research. Chapters 5 to 7 of the thesis account for the field work of the research, carried out through meetings with the three Bible-study groups, recording of data, transcription, coding and further analysis. Analytical concerns include the speech-exchange patterns of group meetings and the linguistic resources employed, in order to investigate how interpretative activity is achieved in the interaction between group participants. A particular interest is in the way different voices interrupt each other, and re-contextualise the conversation but also contribute to dialogue, especially between authoritative interpretations and critical questions from participants' experience. Comparisons are drawn with discourse in medical contexts and of scientists. Chapters 8 and 9 offer a comparative study of the three groups: of group dynamics and of the dynamics of interpretative dialogue. They also provide a rich picture of the practice of Bible-study, which includes sensual, ritual, relational and theological dimensions, key to which is the critical recruitment of texts and other voices, in order to interpret the relationship between God, group participants and others. God is experienced as incarnate in this interaction but also transcends the dialogue. Chapter 10 concludes the thesis, identifying questions for further research and offering suggestions designed to enhance Bible-study practice.
15
Salman, Aneela. « Impact of gender inequality and religion on how states experience terrorism ». Thesis, State University of New York at Albany, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3611897.
Texte intégralRésumé :
This dissertation includes three essays that present a quantitative analysis of the policy implications of gender equality and religious attitudes as predictors of terrorism at the state level using a broad dataset. Essay one focuses on impact of gender equality, especially women's political empowerment on terrorism, both domestic and transnational. The second essay examines both gender equality attitudes and actual outcomes in social, economic and political spheres, to measure their effect on terrorism. The third essay analyzes the relation of religiousness in a society with incidents and lethality of terrorism. The overall findings of this thesis suggest that attitudes and norms of gender equality matter with regard to terrorism, but practices and outcomes matter more. Results also indicate that religious attitudes of a society are associated with lethality of terror attack. These findings have important policy implications for rethinking prevention of terrorism in an effective and innovative manner. The results strongly support investment in women's rights programs, promotion of religious tolerance and provision of social services as indirect policy solutions to curb the conditions that foster terrorism.
16
Genc, Ezgi. « The Role Of Religious Identity In Turco- European Relations ». Master's thesis, METU, 2004. http://etd.lib.metu.edu.tr/upload/12605647/index.pdf.
Texte intégralRésumé :
This thesis analyzes the role of the religious identity in Turco-European relations in terms of historical and perceptional levels. Within this context, ways in which an enriched understanding of the concept of religion, as a principal element of culture and identity and as one of the main and oldest concepts in European identity which may contribute to a better comprehension of contemporary Turco- European relations, especially within the framework of Turkish candidacy to the European Union will be explored. For this aim, the notion of identity, the bases and components of identity, the role of the other in identity formation, the historical evolution of European identity, European religious identity, the role of religion in European identity, the historical development of Christianity and its impact on Europe, the Turkish identity from the European perspective and the impact of Muslim Turks on the formation and strengthening of the European identity, Christian Europe and Muslim Turkey relations, the role and the importance of their religious identity and the reciprocal effects of it to the current relations will be studied. Lastly, the current perceptions of the Europeans towards Turkey, especially contemporary image of Turkey from European perspective in terms of religion and culture will be examined. Within this framework, the conclusion will be the analysis of the effects of cultural and religious elements in foreign policy and taking political decisions, such as the accession of Turkey into the European Union.
17
Runquist, Jennifer Jo. « Spirituality, self-transcendence, fatigue, and health status as correlates of well-being in sheltered homeless persons ». Thesis, The University of Arizona, 2001. http://hdl.handle.net/10150/278776.
Texte intégralRésumé :
The relationships surrounding well-being, spiritual perspective, self-transcendence, health status, and fatigue in homeless persons have not been studied from a nursing perspective. This original descriptive study explored relationships among well-being, spiritual perspective, self-transcendence, health status, and fatigue in a sample of 61 homeless men and women in two shelters. A conceptual model based upon Rogers' Science of Unitary Human Beings and Reed's Theory of Self-Transcendence was constructed and tested. Multiple significant correlations were calculated between the study variables indicating that health status and spiritually-related variables correlate positively with well-being. Additionally, sell-transcendence and health status were significant predictors of well-being in this sample. Significant differences were also found between the long-term and short-term housed participants on spiritual perspective, self-transcendence and well-being. Clinical implications and research recommendations are provided.
18
Kaplan, Muharrem. « Ethnic And Religious Identities In Northern Iraq ». Master's thesis, METU, 2007. http://etd.lib.metu.edu.tr/upload/3/12609215/index.pdf.
Texte intégralRésumé :
The purpose of this study is to discuss the role of the religion and language, Islam Kurdish, in the process of Kurdish identity formation in Northern Iraq and to find out the most imperative factor/s in the existing identification of Kurdish identity by relying on the field research conducted in Erbil.
The current discussions in the literature generally either emphasized the role of religion by focusing on the tariqat relations, and/or the role of feudal structure of the Kurdish society by focusing on the tribal relations, and/or the role of the culture by specifically focusing on the language as way of identification. In this study, the results of the field research conducted in Erbil are being compared to the arguments in the existing literature that explain the Kurdish identity in relation to the religion and the language.
The study aims to discuss whether there is a shift from the religion, which had a significant role in history regarding the Kurdish identification, to the language, as a marker of modern Kurdish identity formation in Erbil. The research that conducted for this thesis has indicated that while the role of religion lost its historical role, the Kurdish language became the indicator of the identity of the Kurds in Erbil. In addition, this study will examine, in historical context, how the Kurdish language became the core issue of the Kurdish identity. The findings of the field research have been analyzed by using SPSS (Statistical Package for Social Sciences) software program.
19
Tol, Ugras Ulas. « The Sustainability Crisis Of Alevis ». Phd thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/12610507/index.pdf.
Texte intégralRésumé :
One of the important agendas of Turkey in the 2000s has been the &ldquoAlevi Revival&rdquo
. The subject of this thesis, which claims that Alevis are in a search of identity rather than in a period of revival, is the sustainability crisis of the Alevis. Aleviness which has not been mentioned in the political sphere before has now turned into frequently spoken phenomenon. In this &ldquo
Open Aleviness&rdquo
period Alevis felt themselves more free and relieved and with this sense they started to claim more rights and freedoms. The most important and unexpected consequence of the period for the Alevis is the need for an identification of Aleviness. When Alevis realized the distance they have with Aleviness, they did not adopt different definitions of Aleviness made from different positions. Other identities of Alevis determine what kind of an Aleviness they would become. Nevertheless, while the variety of Aleviness understandings has increased, common points of different approaches have decreased. While Islamic Alevism which is one of the projects aiming at becoming hegemonic tries to sustain the tradition
the other one, Political Alevism refers to pressures and assaults of the past. As long as the Alevi elites can generate projects of Alevism which would encapsulate the tradition but differentiate itself from Islam and does not contradict with secularism
which could renew the traditional leadership
which could define positive elements
which have a mechanism of inclusion, and whose members will have the feeling of responsibility the sustainability crisis of Aleviness will deepen.
20
Harris, Margaret. « The work and organisation of local churches and synagogues : four English congregations in the 1990s ». Thesis, London School of Economics and Political Science (University of London), 1994. http://etheses.lse.ac.uk/101/.
Texte intégralRésumé :
This thesis is about the work and organisation of local religious congregations in England. It focuses on the congregation of two religions- Christianity and Judaism; that is, on 'churches' and 'synagogues'. In Chapter One, the study is positioned within the academic field of social policy and administration. Chapters Two, Three and Four review literature on the historical and societal context within which churches and synagogues operate, the role of religious functionaries and organisational features of congregations. Four organisational themes cutting across denominational and religious boundaries are identified: purposes and goals; roles and role relationships; organisational change; and denominational institutions. Chapter Five develops an approach for an empirical study and gives an account of fieldwork in an inner-city Roman Catholic church; a black-led Pentecostal church in an industrial town; an Anglican church on a housing estate; and a suburban Reform synagogue. Organisational features of the four case congregations are presented in Chapter Six. In the following four chapters the organisational issues which arise in the Congregations are described and analysed. Chapter Seven presents the perceived Issues in congregations around setting and implementing goals. Chapter Eight looks at clerical roles and Chapter Nine at the roles of lay employees and volunteers. Chapter Ten discusses organisational change, the links between congregations and their denominational institutions, and organisational structures. Finally, in Chapter Eleven, the study findings are drawn together and re-examined in the light of the earlier literature. The way in which the case studies elucidate and develop knowledge about the work and organisation of congregations is discussed. It is suggested that further progress towards the development of theory on congregation organisation could be made by conceptualising congregations as voluntary organisations.
21
Khorshid, Amir Mahdi. « Development, validation and testing of an Islamic work ethic scale ». Thesis, University of Huddersfield, 2016. http://eprints.hud.ac.uk/id/eprint/32631/.
Texte intégralRésumé :
Despite the varying levels of religiosity held by employees, in many cases representing deeply held beliefs, religiosity is usually overlooked and ignored in research in organizational behaviour and human resource management. In light of this paradox, the aim of this study is to further develop Ali’s (1988) Islamic work ethic (IWE) scale using conventional psychometric methods (Hinkin, 1995). Following theoretical development, item generation and testing of an item pool with 643 lecturers at a university in Kurdistan, the item pool was reduced to 24 items to produce a balanced multidimensional scale. The four dimensions are Work and Society, Justice, Self-Motivation and Work Principles capture the IWE scale which fits with the two resources of IWE construct (Quran and teachings of the Prophet (PBUH)). To provide evidence for scale validity, and drawing on social exchange and reciprocity theory, the relationships between the Islamic ethics scale, job satisfaction, affective, normative and continuance commitment and organisational citizenship behaviour were hypothesised and tested. Findings suggest that the Islamic work ethic plays a significant role in Islamic work settings and that the Islamic work ethic may change some widely reported relationships between variables observed in Western contexts. Findings reveal that the Islamic work ethic is a stronger predictor of citizenship behaviour than affective commitment and job satisfaction and is consistent with a strong influence of Islam on all aspects of Muslim life.
22
Ari, Basar. « Religion And Nation-building In The Turkish Republic : A Comparison Of The High School Textbooks Of 1930-1950 And 1950 - 1960 ». Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/12612842/index.pdf.
Texte intégralRésumé :
The period from 1930 to 1946 constitutes one of the most important episodes of the history of Turkish Republic. It is the period in which the new regime was consolidated through a series of radical secularizing reforms, which aimed at weakening the role of religion in politics and society and confining it to the private sphere. In this period, the Kemalist regime tried to replace an identity based on religion by one based on the Turkish nation. It has generally been argued that the transition to multi-party regime and the subsequent coming to power of the Democratic Party in 1950 constitutes a serious break with the previous period by opening a greater space for religion in society. This thesis will try to study the construction of Turkish national identity through a comparison of the high school textbooks of the 1930 &ndash1950 period and 1950 &ndash
1960 era.
23
Stovall, Juliett Viola. « A study of the perception of elementary, middle, and high school principals on school social work consultation, collaboration and program development ». DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2008. http://digitalcommons.auctr.edu/dissertations/AAIDP14675.
Texte intégralRésumé :
This study examines the perception of K-12 principals about school social work consultation, collaboration and program development in a large urban school district in Georgia. The primary survey participants consist of one hundred eight K-12 school principals selected using non-probability sampling. Twenty seven school social workers in the same school district also selected by convenience sampling responded to the survey questionnaire which is designed using a four point Likert scale. The fmdings of the study indicate that responding principals and school social workers perceive consultation, collaboration and program development as expected activities. Responding principals also perceive that it is the responsibility of the principal to ensure that these activities occur. A greater percentage of principals in schools with special education and/or homeless enrollments expect consultation with the school social worker. Principals in schools with special education and homeless enrollments are more likely to 1 include the school social worker as an integral partner in school leadership and decision making than principals in schools with Title I or English to Speakers of Other Languages (ESOL) student enrollments.
24
Shuttlesworth, Angela M. « An exploratory study of the perceived well-being of African-American families in time of crisis and its relationship to their use of resources within the metropolitan Atlanta, Georgia area ». DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2009. http://digitalcommons.auctr.edu/dissertations/AAIDP14644.
Texte intégralRésumé :
As the United States is in the midst of a proclaimed time of economic distress it is essential to identify the methods which families demonstrate skills of survival. This study is based on the premise that African-Americans have a self-made kin support system and culture which provide resources and skills for the betterment of the family unit. A quantitative methods design is used to identify and prioritize the resources and behaviors utilized by African-American families in time of declared economic crisis.
Through the Africultural Coping Skills inventory this study identifies that African-American families within the Metropolitan Atlanta, Georgia area use a great deal of the identified cultural-specific coping mechanisms. In addition, results from the modified version of the Satisfaction with Life Scale demonstrate that the study participant, who served as their African-American family representative, perceived their well-being as positive.
A thorough analysis of the study's resulting data and a discussion are provided alongside review of concepts from Afrocentric theory and resource exchange theory. Several recommendations are provided as a result of this analysis and discussion. Recommendations are also provided in hopes of ensuring that continuous efforts are made to document and expose the positive attributes found within African-American family and culture are noted as a natural form of resilience.
25
Sarg, Cristin M. « Scottish-Jewish 'madness' ? : an examination of Jewish admissions to the royal asylums of Edinburgh and Glasgow, c.1870-1939 ». Thesis, University of Glasgow, 2017. http://theses.gla.ac.uk/8496/.
Texte intégralRésumé :
This thesis sits at the junction of asylum history and Anglo-Jewish history, specifically Scottish Jewish history, and contributes new perspectives to scholarship on histories of both psychiatry and Anglo-Jewry. It explores the lived experiences of Jewish patients admitted to the royal asylums of Edinburgh and Glasgow between 1870 and 1939 using a range of both quantitative and qualitative archival sources. A discussion of the relevant literature that has focused on ‘Anglo’ asylums and Anglo-Jewry, particularly on Scottish asylums and Scottish Jewry, provides the historical context for the research questions being asked about how Jewish patients admitted to the royal asylums were understood, diagnosed and treated. The quantitative Jewish patient population is presented, discussing: demographic variables such as gender distribution, age at admission and the patient’s marital status at admission; social variables such as ‘class’ as regards a patient’s accommodation within the asylum and their occupation; diagnostic variables such as the mental disorders identified; and finally institutional variables such as a patient’s discharge status and the length of a patient’s stay within the asylum. This Jewish patient profile is compared to control samples of non-Jewish patients to detect similarities and differences between the two groups, providing scope for the qualitative accounts that follow. Qualitative sources are then used, pulling out a number of individual case histories as detailed exemplars of broader claims, spread across three substantial chapters. The first qualitative chapter draws on several of the themes presented in the discussion of relevant literature, such as matters of Jewish demography, migration, family dynamics, social standing, cultural experiences and the like, as these intersect with the ‘asylum lifecycle’, meaning periods spent in and outside of the asylum by these patients. This material opens a door to the Jewish patient experience through the discussion and analysis of several themes, such as: family, community, immigration status, social class, migration histories, big and small and the asylum lifecycle with respect to patients who experienced multiple admissions to asylums. The next chapter’s overarching theme is the Jewish body – all aspects of Jewish embodiment; of embodying Jewishness – in the asylum. This theme is further broken down into specific areas for discussion, such as: the male Jewish body; poisoning, because historically Jews have been associated with the act of poisoning; the diagnostic criteria as it was applied to Jews during the period under investigation; the role of language within the clinical encounter; and troublesome patients. The goal here is to illustrate how the Jewish body was often seen as inherently different from other (British) asylum patients and therefore pathologised because of those differences, such that in certain situations merely being Jewish suggested a likelihood of being mentally unstable and possessing a mental illness due to the Jewishness association. The final qualitative chapter concentrates on Jewish women and their experiences within Scottish asylums, highlighting some of the gendered differences within that experience when compared to the male Jewish experience of madness that was primarily tackled in the previous chapter. This chapter discuses Jewish women and their place within the Jewish community and wider Anglo-Scottish society, and further it addresses the perceived close relationship between Jewish women and mental illness, itself complicated by the extent to which the woman concerned sought to live up to a vision of the perfect Jewish mother while also being judged through an idealized version of domestically content British (middle-class) womanly reserve. Final conclusions are added which summarise the contributions made by the thesis, and speculate about further inquires that might be conducted in this field.
26
Clines, Jeremy Mark Sebastian. « Earthing common worship : an ecotheological critique of the Common Worship texts of the Church of England ». Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/2838/.
Texte intégralRésumé :
This thesis undertakes an interdisciplinary analysis of new Church of England liturgies (Common Worship) from an ecotheological point of view: making use of reader response theory, literary analysis, a social scientific survey, liberation theology, environmental and political ethics and liturgical theology. Chapter 1 considers the theological, political and sociological influences on liturgical reform, which include, inculturation, the expression of ethics in the prayer of the Church, liberation theologies, technology, and agrarianism. Chapter 2 considers methods of liturgical change and the scope for making creation visible in liturgy. Chapter 3 finds justification in reader response theory for determining ecotheological priorities for critiquing liturgy. Analysis of Common Worship texts occurs: in Chapter 4, using literary analysis; in Chapter 5 via social scientific survey of clergy using Common Worship; Chapter 6 looks in details at Collects and Post Communions and undertakes an ecotheological rewriting of 9 sample texts. Chapter 7 identifies lessons for liturgical revision in general and for eco-liturgical reform in particular, paying particular attention to the dissonant creation theologies unearthed in Common Worship, the necessity for future revisions, and the importance and implication of technological change for liturgical writers and commentators.
27
Gedik, Esra. « Ideological Ambivalance Of Motherhood In The Case Of " ». Master's thesis, METU, 2005. http://etd.lib.metu.edu.tr/upload/3/12609294/index.pdf.
Texte intégralRésumé :
IDEOLOGICAL AMBIVALANCE OF MOTHERHOOD
IN THE CASE OF &ldquoMOTHERS OF MARTYRS&rdquo
IN TURKEY Gedik, Esra M.S. Department of Political Science and Public Administration Supervisor: Assoc. Prof. Dr. Sibel Kalaycioglu Co-Supervisor: Assoc. Prof. Dr. Cem Deveci February 2008, 169 pages The main objective of this thesis is to understand how mothers who lost their sons during the conflicts in East and Southeast of Turkey articulate martyrdom of their sons with nationalism, religion and motherhood
how these women who lost their sons, as a woman and a mother define and express themselves and their experiences after martyrdom. Before their sons are martyrized, these women were ordinary housewives, with the death of their sons, they get a new identity: being a mother of a martyr. In this thesis, it is examined that what being a mother of a martyr means for these women. Moreover, this study attempts to examine certain perceptions and assumptions of these women about nationalism, the state, religion, war and peace after martyrdom. For this aim, this study is based on interviews with mothers who do not realize that they virtually live in a war, on motherhood, war, politics, and peace. Therefore, this research is the study to grasp how discourses of nationalism and religion shape this new identity: being a mother of a martyr. While these women were ordinary housewives before martyrdom, after their sons&rsquo
death, their narratives as mothers of martyrs are cultivated by discourses of nationalism and religion. Consequently, is it possible for these mothers to develop an anti-war discourse as happened for examples in the world?
28
Crock, Rosemary J. « Abortion decision-making attitudes of adolescents attending Roman Catholic schools ». Diss., Manhattan, Kan. : Kansas State University, 2007. http://hdl.handle.net/2097/379.
Texte intégral
29
Raj, Shehzad D. « Ambivalence and penetration of boundaries in the worship of Dionysos : analysing the enacting of psychical conflicts in religious ritual and myth, with reference to societal structure ». Thesis, University of Essex, 2018. http://repository.essex.ac.uk/23662/.
Texte intégralRésumé :
This thesis draws on Freud to understand the innate human need to create boundaries and argues that ambivalence is an inescapable dilemma in their creation. It argues that a re-reading of Freud’s major thesis in Totem and Taboo via an engagement with the Dionysos myth and cult scholarship allows for a new understanding of dominant forms of hegemonic psychic and social formations that attempt to keep in place a false opposition of polis and phusis, self and Other, resulting in the perpetuation of oppressive structures and processes. The primary methodological claim of the thesis is that prior psychoanalytic engagements with cultus scholarship have suffered from being either insufficiently thorough or diffused in attempts to be comparative. A more holistic and detailed approach allows us to ground a psychoanalytic interpretation in the realities of said culture, allowing us to critique Freud’s misreading of Dionysos regarding the Primal Father and the psychic transmission of the Primal Crime. This thesis posits that Dionysos needs to acknowledged as a projection of the Primal Father fantasy linked to a basic ambivalence about the necessity of boundaries in psychosocial life. Using research from the classics and psychoanalysis alongside Queer and post-colonial theory, as well as extensive fieldwork and primary source analysis, this thesis provides a grounded materialist critique of psychoanalysis’ complicity in reproducing a false dichotomy between polis and phusis, a dichotomy that furthers the projection onto marginalised groups whose othering is linked to a fear and desire of a return to phusis and denial of its constant presence in the psyche and polis. This re-reading of Dionysos challenges the defensive structures, which are organised around ideas of subjectification that posit that phusis must be severed from polis/ego and projected onto Dionysos and all groups that threaten the precariousness of these boundaries.
30
Gurcan, Ayse Ezgi. « Transforming Religious Communities Into Ethies : The Process Of The Lebanese Nation Building 1920-1958 ». Master's thesis, METU, 2007. http://etd.lib.metu.edu.tr/upload/12608639/index.pdf.
Texte intégralRésumé :
TRANSFORMING RELIGIOUS COMMUNITIES INTO ETHNIES:
THE PROCESS OF LEBANESE NATION-BUILDING
1920-1958
Gürcan, AySe Ezgi MSc., Graduate Program of Middle East Studies Supervisor: Dr. Erdogan Yildirim August 2007, 100 pages This thesis analyzes the process of nation-building in Lebanon in an historical context, covering the period staring from the declaration of the French Mandate in 1920 until the first civil war of 1958. The thesis defines nation-building as a process of transformation of the pre-modern form of religious identity into the modern ethnic and/or ethno-national identity, which develops along with state-making. In contrast to the claims in the literature that label all non-Western nation-building and state-making as deficient processes emerged as a result of the direct effects of Western colonialism, this study aims to establish an alternative approach in understanding the process of Lebanese nation-building. In this context the thesis evaluates the validity of the premises of the modern nationalism approaches in the literature on questions such as how far colonialism can be labeled as the primary source of Third World nationalism(s), and to what extent the nation-building processes were successful. The thesis claims that the Lebanese case presents a complex case, since nation-building was emerged not only emerged as a result of Western colonialism and power struggles but also did materialize because of the power struggles between and within domestic (Lebanon), regional (Arab states) and international (Europe and Ottoman Empire) actors.
31
Calhan, Merve. « National And Religious Identities Of Children Of Iranian Asylum-seekers In Kayseri ». Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/12609521/index.pdf.
Texte intégralRésumé :
This thesis analyzes the construction of children of Iranian asylum-seekers&rsquonational and religious identity who are dwelling in Kayseri provisionally. Identity construction of the children was based on a &lsquo
flexible&rsquo
and &lsquo
malleable&rsquo
ground in the research. The research was conducted through semi-structured, in-depth interviews with a selected group of participants. The participants belong to two different religious cohorts, Shi&rsquo
is and Baha&rsquo
is. Within the scope of the research question, national and religious of the children were investigated profoundly by taking into consideration of related identity theories. In addition, childhood experiences of the children were examined in order to find out if there is any interplay between childhood experiences and national and religious identities. It was determined that ambit of a contested process of identities, national identity enunciated its vigour by far for all the participants. It was also ascertained that while for the Shi&rsquo
i children, religious identity has reduced its strength
religious identity is still potent for the Baha&rsquo
i children in the host society. Moreover, the children&rsquo
s interrupted childhood results from their religious professions and their family&rsquo
s political views reconstructed in Kayseri. The participants&rsquo
interrupted childhood in Iran achieved a relative maintenance in Kayseri without any fragmentation due to relative free environment comparing to Iran.
32
Altin, Mujgan. « A Cross-cultural Investigation Of Obsessive Compulsive Disorder Symptomatology : The Role Of Religiosity And Religious Affiliation ». Phd thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/3/12610508/index.pdf.
Texte intégralRésumé :
The main aim of the present study was to better understand the influence of nationality/religious affiliation and degree of religious devoutness on OCD symptoms, more specifically scrupulosity symptoms and beliefs by comparing the Turkish Muslim students with the Canadian Christians who show different degrees of religiosity. To clarify the effect of religiosity on OCD symptomatology, Bible school and Divinity school students were included in the present study as an extreme religious group. Furthermore, the present study was aimed to examine the cross-cultural differences in the prevalence, content, appraisal and control of intrusions, using a structured interview methodology. Religiosity, guilt and scrupulosity scales and interview schedule were adapted into Turkish. The analyses revealed that the psychometric properties of the adapted measurements were satisfactory. Then, the effect of religiosity and religious affiliation on the experience of OCD symptoms, scrupulosity, and OCD relevant beliefs were examined via univariate and multivariate analyses. Results revealed that the effect of religiosity and nationality were significant for general distress. Results also revealed that regardless of nationality, high religious individuals reported higher degree of OCD and scrupulosity symptoms, and dysfunctional obsessive beliefs than low religious ones. The effect of religiosity on OCD and scrupulosity symptoms differed by religious affiliation. High religious Muslim students reported higher degree of compulsions, and fear of God symptoms than high religious Christians. Furthermore, religiosity and nationality affected obsessive beliefs differently. Turkish students reported higher level of perfectionism and intolerance for uncertainty in comparison with Canadian students. These results were supported by subsequent regression analyses. Furthermore, interview data showed that except for the frequency of the intrusions, the content of the intrusions was almost universal, and frequency and distress as a response to intrusions is very low in the normal population. Nationality and degree of religiosity revealed some minor differences in primary and secondary appraisals, and control strategies. These factors were specifically significant for religious and sexual intrusions. Results suggested that the religious affiliation and degree of religiosity may provide content for intrusions, rather being a causal factor.
Keywords: Intrusive thoughts, Obsessive-Compulsive Symptoms, Faulty belief domains and appraisal, Religiosity and Religious Affiliation
33
VandenBerg, Robert Joseph. « Framing Violent Extremism : Terrorism and Narratives of Meaning ». The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1589650646400179.
Texte intégral
34
Harmansah, Rabia. « " ». Master's thesis, METU, 2006. http://etd.lib.metu.edu.tr/upload/12608059/index.pdf.
Texte intégralRésumé :
This thesis investigates Bektashi responses to the abolition of religious orders in Turkey in 1925. In order to understand the immediate impact of the legislation among Bektashis, I analyze three series of articles and a novel written in that period, while also tracing the repercussions of similar narratives which were continued to be used by Bektashis in the subsequent decades. I, thereby, explore the ways in which Bektashis developed alternative narratives rationalizing and justifying the abolition of their religious order.
Since its proclamation, Law #677 regarding the abolition of religious orders has been subjected to many different readings by both the decision-makers of that period and the dervishes who were affected by the Law. In this thesis, I try to give an empathetic account of Bektashi readings, and argue that it is impossible to present a homogeneous stance by Bektashis towards the abolition of their religious orders, since there is a great diversity in their perceptions of the legislation, which are shaped by Bektashi cosmologies. Bektashis&rsquoresponses range from their harsh criticisms of the state policy to their imaginative strategies for accommodating the legislation. While arguing that Bektashis&rsquo
strategies exhibit common patterns that take shape around the strategies which I identify as accommodation, I still point out the significance of grasping the subjectivity within these strategies. Thus, in this thesis, through the analysis of an historical event, I explore the ways in which Bektashis transform and accommodate &ldquo
the past&rdquo
for constructing and legitimizing &ldquo
the present&rdquo
.
35
Miraly, Mohammad. « Faith and world : contemporary Ismaili social and political thought ». Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=107618.
Texte intégralRésumé :
Contemporary Ismaili thought views the Ismaili tradition as connected to a historical past deriving from Qur'anic principles and the teachings of the Prophet Muhammad and his heirs, the Shi`a Imams. Thus, contemporary Ismailism's focus on liberal values like democracy, pluralism, and education are articulated as contemporary forms of eternal Qur'anic ethical principles.The current and 49th Ismaili Imam, Aga Khan IV – who claims descent from the Prophet through his daughter, Fatima, and son-in-law, `Ali – articulates the principles of liberal democratic pluralism as the best means to realize ethical Islamic living in the present day. In order to fulfill what he articulates as his dual mandate to improve the quality of both the spiritual and material lives of his followers, he founded the Aga Khan Development Network (AKDN).Through its rural development programmes, the AKDN teaches liberal values and best practices, and, furthermore, instills an overarching sense of loyalty and fraternity, becoming thereby a key instrument in the formation of the transnational Ismaili community. The Ismaili community concretises through the practical and ideological work of the Imamate institutions, such as the Institute of Ismaili Studies (IIS) in London (UK), an academic institution that publishes works on Ismaili history and thought.The IIS is the main source of contemporary scholarship about Ismailism, the study of which suffers from a lack of information due, in the main, to the tradition's long history of persecution and marginalization within Islam. There is thus a lacuna of present-day academic scholarship about the tradition, especially regarding the contours of its contemporary thought. Considering the dearth of work by other scholars and the breadth of work by the Ismaili institutions, the IIS thus becomes a critical player in understanding contemporary Ismaili historiography and concerns. The body of literature relevant to this project is confined therefore to the scholars working in the fields of Ismaili history and historiography as well as those who probe the confluence of contemporary Islamic and liberal political ethics. The main interpreter, however, of the contemporary Ismaili tradition is the Ismaili Imamate itself. While there is a lack of scholarly material about the work of the Imamate, there is an implicit historiography in the output of the Aga Khan – his speeches, interviews, and direction of the Imamate institutions – which highlights the themes that he and the Ismaili community consider relevant to their conception of the lived ethic of Islam in the modern world.The contemporary Ismaili construction of its own historical narrative paints a picture of an intellectually influential minority that buttresses its commitments to institutionalized education and ethical governance on an unshakeable dedication to the ethic of pluralism, supported by the strength of the interminable Imamate, which leads the community through the vicissitudes of recurring persecution. Contemporary Ismailism, therefore, relies heavily on its past to provide both legitimacy and impetus for its present.In the final analysis, contemporary Ismaili thought sees itself as grounded firmly in the Islamic tradition and, with the guidance of the Imam, as a liberal interpreter of Qur'anic principles. It sees its past as informing its present, and – though it views modern liberal values as concordant with Qur'anic ethics – it argues that its interpretation of the essential principles and ethics of the faith remains unchanged, but that, in accordance with Shi`i doctrine, it adjusts the shape of that faith to the form of the day.La pensée ismaélienne contemporaine voit la tradition ismaélienne comme étant connectée à un passé historique basé sur des principes coraniques et les traditions du Prophète Muhammad et ses héritiers, les Imams chiites. Ainsi, les valeurs libérales comme la démocratie, le pluralisme et l'éducation au sein de l'ismaélisme contemporain sont en effet des formes contemporaines de principes éternels tirés de l'éthique coranique. L'Imam de la communauté ismaélienne, l'Aga Khan IV a précisé que les principes du pluralisme démocratique libéral sont le meilleur moyen de réaliser une éthique de vie islamique à l'époque actuelle. Afin de soutenir son double mandat d'améliorer la qualité de vie spirituelle ainsi que la qualité de vie matérielle de ses disciples, il a fondé Le Réseau Aga Khan de développement (AKDN). Grâce à ses programmes de développement rural, l'AKDN enseigne des valeurs libérales et les meilleures pratiques, et, de plus, est capable d'inspirer un sentiment universel de loyauté et de fraternité. Ainsi, l'AKDN est devenu un instrument clé dans la formation de la communauté ismaélienne transnationale. La communauté ismaélienne est fortifiée à travers le travail pratique et idéologique des institutions de l'Imamat, comme l'Institut d'Études ismaéliennes (IIS) de Londres (Royaume-Uni), une institution universitaire qui publie des ouvrages sur l'histoire et la pensée ismaélienne. L'IIS est le principal centre de recherche contemporaine sur l'ismaélisme, une tradition qui souffre d'un manque d'information étant donné ses longues années de persécution et sa marginalisation dans la communauté islamique. Il y a donc un manque actuel d'études sur cette tradition, surtout en ce qui concerne les contours de sa pensée contemporaine. Vu cette négligence de la part des chercheurs et l'ampleur du travail réalisé par les institutions ismaéliennes, l'IIS joue ainsi un rôle essentiel dans la compréhension de l'historiographie ismaélienne contemporaine et les préoccupations de la communauté actuelle. La production littéraire ayant rapport aux buts de cette thèse se limite donc aux travaux des savants qui travaillent dans les domaines de l'histoire et l'historiographie ismaéliennes et aux travaux à propos de la confluence entre l'éthique islamique contemporaine et la politique libérale. L'interprète principal, cependant, de la tradition contemporaine ismaélienne est l'Imamat ismaélien lui-même. Malgré le manque d'études scientifiques sur le travail de l'Imamat, il y a une historiographie implicite dans la production de l'Aga Khan - ses discours, interviews, et sa direction des institutions de l'Imamat - qui puisse souligner les thèmes jugés pertinents par lui et par la communauté ismaélienne en ce qui concerne leur conception d'une éthique islamique bien adaptée au monde moderne. La construction de son propre récit historique par l'ismaélisme contemporain propose l'image d'une minorité influente et intellectuelle qui fortifie sa dévotion à l'éducation institutionnalisée et à la gouvernance éthique grâce à un dévouement inébranlable à l'éthique du pluralisme, soutenu par la force de l'Imamat interminable, qui guide la communauté à travers les vicissitudes de la persécution récurrente. Ismaélisme contemporain, donc, s'appuie fortement sur son passé pour sa légitimité et pour se donner un élan pour son présent. En dernière analyse, la pensée ismaélienne contemporaine se considère comme profondément ancrée dans la tradition islamique et, grâce aux conseils de l'Imam, elle se sert d'une interprétation libérale des principes coraniques. Elle voit son passé comme étant un guide pour son présent, et, en même temps qu'elle propose que les valeurs libérales modernes sont en accord avec l'éthique coranique, elle soutient aussi que son interprétation des principes essentiels et de l'éthique de sa foi n'ont jamais changés. En accord avec la doctrine chiite, d'ailleurs, elle sait ajustée la forme de sa foi à la vie contemporaine.
36
Robert, Dominique 1950. « Humane bioethics : medicine, philosophy, religion and law ». Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31531.
Texte intégralRésumé :
This thesis is about the content and concerns of each of four disciplines pertaining to the field of bioethics: medicine, philosophy, religion and law. Emphasis is put on the human values each reflects in patients' lives. A last chapter is dedicated to patients' narrative in order to bring a practical perspective to the discussions of the previous chapters. The four essential human values interconnecting among the four disciplines are: the patients' need for authority, the need for protection, the existential questioning about the meaning of life, and the fear of death.
37
Durocher, Paul-André. « Théologie sacramentaire et sciences humaines : deux visions du symbole et de l'efficacité sacramentelle ». Thesis, University of Ottawa (Canada), 1985. http://hdl.handle.net/10393/4701.
Texte intégral
38
Ibrahim, Mohammad Saani. « The decline of Sufism and the rise of a new Islam : some factors contributing to the political and social ascendancy of Wahhabist Islam in Northern Ghana ». Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104526.
Texte intégralRésumé :
While most studies of Islam in West Africa have focused on the spread and nature of Sufi Islam, there has been a recent dramatic transformation in the political and social influence of Sufi Islam long-believed to characterize "African Islam." The forces of globalization and social and economic changes in West Africa and beyond have resulted in parallel transformations across the Islamic world. In northern Ghana, where Sufi Islam has long been the dominant form of religious practice and politics, the advent of a new, more orthodox, form of Islamicization has taken place that has not yet been adequately studied. One reason for this discrepancy is the fact that the study of Islam in Africa has been dominated by Orientalist and reductive notions of a static form of "Islam" in Africa shorn of any history and decontextualized from the important social and economic changes that have impacted West Africa. Moreover, the bias towards the study of political Islam in the Middle East and South Asia has meant that few scholars have focused on the important transformations in West African Islam that are locally rooted, but clearly linked to the global world of Islam. My thesis seeks to make up for the dearth in the literature on the topic by examining some of the factors that have contributed to the decline of Sufism and the rise of a new Wahhabist version of Islamicization in two key fields: education and politics at the level of the state. In northern Ghana, Sufis have traditionally represented the dominant religious and political class, similar to many other regions in Muslim Africa. However, during the last three decades, there has been a distinct transformation in the political power and social influence of Sufism and an increasing influence of the Wahhabist forms of Islam. While it has not been adequately analyzed, Sufism in northern Ghana has been eclipsed by the conservative, Wahhabist influence in the fields of education and politics which represent the two arenas of inquiry in my research. What then are the factors that can account for this clear transformation of Islam in northern Ghana? This is the primary research question of this thesis. In order to answer this question, I conducted extensive research in northern Ghana in order to adjudicate between a number of alternative explanations with the objective of analyzing empirically the reasons, and combinations of factors, that have led to this seemingly surprising religious and social transformation in northern Ghana. Naturally, these alternative explanations do not need to be mutually exclusive. However, my thesis explores the evidence for each line of argument, and prioritizes some of the most important factors that contributed to the rise of the "new Islam" in Northern Ghana. I argue that the rise of Wahha>bism in northern Ghana is in great part a result of political and socio-economic changes that are locally specific. That is, while I acknowledge the role of international linkages in the current popularity in Wahhabist activism, I demonstrate in this work that the role of political party politics and electoral contestation in recent decades has played a great role in the recent success of Wahha>bism in northern Ghana. Moreover, building on original field research, I further show empirically that this emerging trend of a more orthodox notion of Islamic identification and political practice is crucially rooted in the ways in which adherents of Wahha>bism have influenced and often dominated new and influential educational institutions in northern Ghana.Tandis que la plupart des études sur l'Afrique de l'ouest ont concentré sur l'étendu et le caractère de l'Islam soufi, il y a eu une transformation dramatique récente dans son influence politique et sociale. Les forces de la globalisation et de changement social et économique ont abouti dans des transformations parallèles en Afrique de l'ouest et ailleurs et partout dans le monde islamique. Dans le Ghana du nord, ou l'Islam soufi a été longtemps la forme dominante de la pratique religieuse et la politique, un nouveau forme de l'Islam plus orthodoxe a surgi qui n'a pas encore reçu suffisamment d'attention,. Une explication pour cette désaccord est le fait que l'étude de l'Islam africain a été dominé par les notions orientalistes et réductives d'un Islam africain statique, dépourvu d'histoire et décontextualisé des changements sociales et économiques importantes.qui ont eu un impact sur l'Afrique de l'ouest. En plus, le biais envers l'étude de l'Islam politique dans le Moyen Orient et l'Asie du sud a eu pour résultat que de rares chercheurs ont abordés les transformations importantes dans l'Islam ouest-africain qui sont enracinées localement mais liées sans doute au monde islamique en générale. Ma thèse vise à combler cette lacune dans la littérature sur le sujet par une examen des facteurs qui ont contribué au déclin de la soufisme et l'essor d'une vision nouvelle Wahhabie de l'islamisation dans deux domaines clefs -- l'éducation et la politique -- au niveau de l'état.Dans le Ghana du nord, les soufis ont traditionnellement représenté la classe religieuse ou dominante, comme ailleurs dans l'Afrique musulmane. Néanmoins, pendant les trois dernières décades, il y avait une réduction distincte dans le pouvoir politique et l'influence sociale du soufisme et une influence élargie correspondante sur la part de l'Islam Wahhabi. Malgré la manque d'attention, le soufisme en Ghana du nord a été éclipse par ce dernier, particulièrement dans les domaines de l'éducation et la politique – les deux champs d'intérêt capital pour le présent travail.Quels sont donc les facteurs qui peuvent expliquer cette transformation évidente dans le Ghana du nord? Ceci est la question de recherche principale de la présente thèse. Afin de répondre à la question, j'ai entrepris des investigations approfondies sur le terrain en Ghana du nord pour juger entre un bon nombre d'explications alternatives. Cela m'a permis d'analyser empiriquement les raisons et les concours de facteurs qui ont mené à cette transformation religieuse et sociale surprenante en Ghana du nord. Naturellement, ces explications ne s'exclurent pas forcément. Néanmoins, ma thèse scrute l'évidence pour chaque ligne d'argument et fait un choix entre les facteurs les plus importants qui ont contribué à la montée du « nouveau Islam » en Ghana du nord. Je soutiens que l'ascension du Wahhabisme là bas est en grande partie le résultat de changements politiques et socio-économiques qui sont spécifiques au lieu. C'est-à-dire, tout en admettant le rôle de liens internationaux dans la popularité courante de l'activisme Wahhabie, je montre dans ce mémoire que le rôle de la politique des partis et la contestation électorale dans les décades récentes étaient déterminants au succès du Wahhabisme en Ghana du nord. De plus, en bâtissant sur des recherches originales entreprises sur le terrain, je montre empiriquement que cette tendance vers une notion plus orthodoxe d'identification islamique et de pratique politique est décisivement enraciné dans les manières dans lesquelles les adeptes du Wahhabisme ont influencé, voire dominé, les institutions éducatrices nouvelles dans le Ghana du nord
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Arikan, Pinar. « Uneasy Coexistence : ». Master's thesis, METU, 2006. http://etd.lib.metu.edu.tr/upload/2/12607892/index.pdf.
Texte intégralRésumé :
ABSTRACT
UNEASY COEXISTENCE: &ldquoISLAMISM VS. REPUBLICANISM&rdquo
DEBATE IN THE ISLAMIC REPUBLIC OF IRAN Arikan, Pinar M. Sc., Department of International Relations Supervisor: Prof. Dr. Meliha AltuniSik December 2006, 170 pages The objective of this thesis is to analyze the Islamist and republican features of the political regime of the Islamic Republic of Iran. It aims to identify the relationship between Islamism and republicanism in terms of institutional and practical means throughout the period since the establishment of the Islamic Republic. It seeks an answer to the question of how the Islamist and republican orientations that built up the political regime and the system of governance in the Islamic Republic of Iran have affected the domestic political and ideological developments. For this aim, firstly, the history of ulama-state relations as well as the history of constitutional tradition in Iran is discussed. Then, the impact of Islamism and republicanism in the process of establishment of the new regime in Iran is examined. Afterwards, the emergence of Islamism and republicanism as indigenous ideological currents and the political groups that appealed to these two orientations are analyzed with special emphasis to the role of Khomeini in this process. In the remaining part, the institutional and practical implications of the coexistence of Islamist and republican orientations are scrutinized during the presidencies of Rafsanjani and Khatami respectively. Finally, this thesis is concluded with an overall assessment of Islamism vs. republicanism debate with reference to the 2005 presidential elections.
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Williamson, Kenneth B. « Liberation theology in the Roman Catholic Church in Latin America, 1968 to 1988 : Conflicting concepts of social mission and their political context ». Thesis, University of Ottawa (Canada), 1993. http://hdl.handle.net/10393/6869.
Texte intégralRésumé :
In 1968, bishops representing all parts of the Roman Catholic Church in Latin America met in their Second General Conference to debate the "transformation of Latin America in the light of the Council". Among the diverse political influences affecting their conclusions, the demands for radical social change, coming mostly from a group of younger theologians and clergy, were significant. Those demands, soon embodied in what became known as "liberation theology", were based on the argument that there was a biblical and theological mandate for revolutionary transformation of society, to be achieved primarily by the elimination of capitalism, in favour of some type of purified socialism. Most leaders of the Church in Latin America, and the Vatican, found the most extreme of the liberation proposals to be unacceptable, both in relation to basic concepts of the role of the Church in social mission and in relation to the partisan political commitment proposed in Latin America. This thesis examines the ensuing conflict over concepts of social mission during the period 1968-1988, a particularly turbulent one for the Church, with a view to assessing the extent to which the liberation case, theologically and politically, can be accommodated within the social teaching of the Church. It concludes that, while the original political thrust of the movement in the 1970's remains unacceptable, the liberation theologians have made an important contribution to processes of democratization and social change, for example in the base communities, in the role of the laity and in the development of a feminist liberation movement in the Church. (Abstract shortened by UMI.)
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Lamoureux, Scholes Laurie. « The social authority of Religion in Canada : a study of contemporary death rituals ». Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79956.
Texte intégralRésumé :
The social authority of traditional organized Christian religion has changed dramatically over the twentieth century. In 2002, less than 25% of Canadians were members of a traditional faith community or regularly participated in formal or informal organized religious practices. Nonetheless, Reginald Bibby has claimed Christianity is making a comeback in Canada. He has argued that the continued reliance on religious rites of passage by nominal and non-affiliates represents the continued influence of traditional Christian religion on the lives of Canadians, and the return to traditional religious communities for rites of passage represents opportunities for those faith communities to bring the lost sheep back to the fold. This thesis tests Bibby's claim through an examination of the social authority of traditional organized religion over contemporary death rituals practiced in Canada. Although Bibby may be encouraged by the continued presence of traditional Christian religious leadership in many contemporary death rituals, the inclusion of religion is often a precarious one that is more often the result of a situational religious response to fulfill a cultural expectation than the desire to perform a sacred ritual that reinforces one's relationship with a traditional faith community or the transcendent being it worships.
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Walker, John Watson. « Measuring congregational perceptions about the Black Missionary Baptist Church's effectiveness in pursuing social justice ». Thesis, Nyack College, Alliance Theological Seminary, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3684983.
Texte intégralRésumé :
The present study is an attempt to describe the perceptions on the part of congregants of the Black Missionary Baptist Church in New Britain, CT, with respect to the church's pursuit of social justice, measured in the midst of public rallies organized by the BMBC in the summer of 2013, protesting the acquittal of George Zimmerman, a white neighborhood watchman who shot black teenager Trayvon Martin. The researcher used three sources of data to measure perceptions (observations at the rally, a survey of, and interviews with, BMBC members, both during the time of the rally) and concluded that there is a basic foundational commitment to social justice, though there are indicators that the strength of this commitment is questionable. BMBC members were willing and able to attend and be engaged at a specified action-step with a social injustice symbol (like Trayvon Martin), but were less capable of following through or conceiving of action-steps beyond the rally.
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Greene, Catherine. « Laws in the social sciences ». Thesis, London School of Economics and Political Science (University of London), 2017. http://etheses.lse.ac.uk/3697/.
Texte intégralRésumé :
The social sciences are often thought to be inferior to the natural sciences because they do not have laws. Bohman writes that “the social sciences have never achieved much in the way of predictive general laws—the hallmark of naturalistic knowledge—and so have often been denied the honorific status of ‘sciences’” (1994, pg. vii). Philosophers have suggested a number of reasons for the dearth of laws in the social sciences, including the frequent use of ceteris paribus conditions in the social sciences, reflexivity, and the use of ‘odd’ concepts. This thesis argues that the scarcity of laws in the social sciences is primarily due to the concepts that social scientists often work with. These concepts are described as Nomadic and are characterised by disagreement about what can reasonably be included within the scope of a concept. The second half of the thesis explores the implications of this analysis. It argues firstly, that counterfactual analysis is problematic when using Nomadic concepts. Secondly, it argues that taking an intentional perspective on behaviour often involves the use of Nomadic concepts so, if social scientists do hope to formulate laws, then they are more likely to succeed if they focus on behaviour that is not intentional.
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Edvardsson, Linda. « Religion som ett maktmedel i USA ». Thesis, Kristianstad University College, Department of Behavioural Sciences, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-3457.
Texte intégralRésumé :
Religion som ett maktmedel är en aktuell företeelse i USA, där människor utnyttjas och vilseleds med manipulerande och religiösa guider som gärna visare dem deras väg till det religiösa livet och dess belöningar. Men vägen dit kostar, både människoliv och pengar. I den religiösa maktutövningen påverkas ett helt folkslag, amerikanarna, eftersom de lever i en värld där kapitalism, politik och det sociala blir till ett och influerar alla samhällskikt, till att till slut bli ett särdrag i USA. Syftet är att framställa detta med hjälp av frågeställningen;
hur används religionen som ett maktmedel i USA?
Det kommer att belysas; hur man använder sig av medel som rädsla, tradition, politik, meningssökande med mera för att rekrytera amerikanen till att bli religiös, för att skapa sig en egen förmögenhet eller sitt egna religiösa imperium. Med en tillräckligt god retorisk förmåga och en karismatisk utstrålning kan auktoritära personer i USA påverka och influera - personer, samhället och grupperingar - med hjälp av religionen, för egennyttiga ändamål. Detta är enkelt för kritikern att se, men tyvärr inte för den religiöse amerikanen som lever mitt i det.
Vidare finner man att detta grundas i en inbyggd religiös mentalitet som härleds från gamla tider och att det amerikanska samhället är uppbyggt på detta, vilket sedan kan användas som ett maktmedel. Man kan konstatera att VI och DE fenomenet är en avsevärd och viktig komponent i detta maktspelet och är även amerikanens rädsla, mer eller mindre. Individen vill inte hamna utanför samhället som det socialiserats in i och är därför präglad av detta och kan därmed identifiera sig utefter det. Detta blir således ett tillstånd i vilket amerikanen finner sin trygghet, vilket oftast är en religiös sådan.
45
Bengtsson, Marie. « Dominance or not in the Classroom ? : A synchronic study on gender differences in a Swedish classroom in the subject of English ». Thesis, Kristianstad University, School of Teacher Education, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-6813.
Texte intégral
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Fredriksson, Madelene. « Doktrinen som religion – En undersökning om doktrinens kvalitet ». Thesis, Försvarshögskolan, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:fhs:diva-6211.
Texte intégralRésumé :
There is an ongoing discussion about what purpose doctrines should serve in military organizations. For this reason, it becomes difficult to identify by what standards doctrines should be evaluated. This paper is based on Jan Ångström and Jerker Widén’s theory that suggest that the doctrine should be understood as a religion or in other words - a set of beliefs. Using this constructivist interpretation, one can easier identify criteria of a good doctrine, thus making it easier to evaluate it. Following this understanding, Ångström and Widén have developed a set of quality standards that are used in this survey to measure the quality of the Swedish Military doctrine. A questionnaire was sent out to Swedish officers in order to answer the question of how good the quality of the Swedish doctrine is. By using this quantitative method, the results indicate that the Swedish doctrine fulfils some of these quality standards, while other qualities are not met. To draw more definitive conclusions, further research is needed. Nevertheless, the result of this study indicates that although there are diverse opinions, there are parts of the doctrine that exhibit good quality.Doktrin, Religion, Kvalitet, Kvalitetstandarder, Ångström, Widén
47
adams, jimi. « Religion networks and HIV/AIDS in rural Malawi ». The Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=osu1179942482.
Texte intégral
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Todres, Mathew. « Exploring the 'social' in social entrepreneurship : applying the concept of network sociality to social entrepreneurs ». Thesis, University of Kent, 2016. https://kar.kent.ac.uk/56195/.
Texte intégralRésumé :
The purpose of this thesis is to mobilise the concept of network sociality (Wittel 2001) as a framework for exploring how social entrepreneurs enact social entrepreneurship. Specifically, this thesis questions the tendency to interpret social entrepreneurs and their ability to achieve their altruistic aim of solving social problems only in terms of the successful application of business practices such as financial control, marketing, and strategising. Instead it is argued that critically deploying the concept of network sociality does two things. Firstly, it highlights the importance of also depicting and understanding the nature of the social processes (i.e., interactions with other stakeholders) which play a crucial role in the success of social entrepreneurial activity. Network sociality therefore helps to conceptualise the under researched activities which precede social change. Secondly, this thesis facilitates a move away from the dominant stance in the literature where the social entrepreneur is conceptualised in terms of either an individualist 'solitary hero' operating alone without the assistance of others (Nicholls 2010), or alternatively as a communally embedded actor operating in the context of strong ties of solidarity (Hjorth and Bjerke 2006; Hjorth 2013; Steyaert and Hjorth 2007). The aim of this thesis is to shed light on the social processes inherent in doing business in a social entrepreneurship context, by drawing on data derived from 33 semi-structured interviews with social entrepreneurs located in the south east of England. An abductive analysis (Van Maanen, Sørensen and Mitchell 2007; Tavory and Timmermans 2014) whereby the interview data is read through the five dimensions of the concept of network sociality - individualisation, ephemeral relations, information exchange, assimilation of play and work, and use of technology - facilitates a critique of the literature privileging outcomes at the expense of conceptualising the social actions that precede and facilitate these outcomes (826 Seymour, Richard 2012), as well as the prevailing dichotomy in the social entrepreneurship literature where the 'social' element is conceptualised largely in collectivist (Hjorth 2013; Steyaert and Hjorth 2007), philanthropic (Tan, Williams and Tan 2003; Tan, Williams and Tan 2005) terms while the 'entrepreneurship' element is conceptualised in largely individualist business terms (Dees, Emerson and Economy 2002). The analysis sheds light on social entrepreneurship beyond the distinction of collective versus individual (Nicholls 2010). Through the use of the concept of network sociality, the thesis rather makes visible how the social entrepreneur engages in several social activities while operating in an individualistic manner to achieve social/business aims within the context of impermanent relationships (113 Wittel, Andreas 2001). The thesis concludes that it is in researching and conceptualising what social entrepreneurs do, that we can better understand who social entrepreneurs are, in their missions to secure positive solutions to social problems.
49
Le, Anita Marie. « The intersectionality of being a sexual minority and an atheist ». Thesis, California State University, Long Beach, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1587910.
Texte intégralRésumé :
One major conflict some lesbian, gay, and bisexual (LGB) individuals face is how to maintain their religious affiliations while developing their sexual identity. Some of these individuals choose to reject theist ideology altogether. Very little is known about the atheist and theist differences among the LBG populations. This study aimed to explore relationship challenges that LGB individuals face when having differing religious ideologies from their parents. In addition, the study addressed the need to examine additive links of multiple potential oppressive forces when identifying as a LGB atheist.
The study found that all participants perceived having relationship strain when having a theist parent. However, participants who identified as atheists had more relationship strain than participants who shared the same theistic belief as their parents. Most participants were not “out of the closet” and reported the greatest relationship strain in almost all subscales.
The implications for social work practice is to emphasize the importance of theist belief, or lack there of, in family dynamics. In addition, social workers must advocate in religious institutions for civil treatment not only for LGB but for atheists as well.
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McKnight, Daphna Erin. « Tonglen Meditation's Effects on Compassion in Novice Meditators ». Thesis, University of the West, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3631403.
Texte intégralRésumé :
This study, as well as the initial pilot study, are the first known, stand-alone, empirical studies of the Tibetan Buddhist tonglen meditation practice, which is intended to increase levels of compassion (and the benefits that come with that), in addition to reducing less helpful mind-states such as fear and egotism. The premise of this larger proof-of-concept study was to investigate whether tonglen meditation can 1) increase self-compassion and compassion for others, 2) in novice meditators 3) with very little instruction, and 4) short amounts of practice time. This study examined changes in self-compassion and compassion for others through a pre/post intervention study design (α = .05). Subjects (n = 53), who were novice meditators, were given only ten minutes of introduction and instruction; after which, they were asked to participate in an 18-minute guided tonglen meditation, practice on-the-spot tonglen for 30-seconds twice a day for six days, then do one additional 18-minute guided tonglen practice. Results showed a statistically significantly increase in the total scale score of self-compassion (p < .01) and statistically significant beneficial changes in each of the six subscales as measured by Neff's self-report questionnaire, the Self-Compassion Scale (SCS). An increase in compassion for others, though trending up, could not be determined through Pommier's self-report questionnaire, the Compassion Scale (CS), due to a ceiling effect. In addition to the study results, this dissertation includes a detailed discussion of the findings and of the results from the qualitative feedback, which offers insight into the perceived benefits subjects reported, including a reduction in pain, increased communication skills, and the ability for greater perspective taking. The dissertation also contains an introduction to tonglen meditation, a tonglen troubleshooting guide, a chart of tonglen commentaries in English organized by century, and an extended literature review of a cousin compassion meditation practice, loving-kindness meditation (LKM).