Tesi: "Views on society and religion"

1

Hedman, Hanna. "Hindu goddesses as role models for women? : a qualitative study of some middle class women’s views on being a woman in the Hindu society". Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3627.

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Abstract (sommario):

Denna uppsats baseras på en fältstudie genomförd i Faridabad, Indien våren 2007. Syftet är att undersöka vilken roll hinduiska gudinnor spelar för kvinnor. För att uppfylla det syftet studeras också de intervjuade kvinnornas underliggande uppfattningar om jämställdhet.

För att kunna uppfylla syftet med uppsatsen har en kvalitativ metod använts och 19 intervjuer har genomförts. Informanterna har fått svara på frågor som handlar om att vara kvinna i det hinduiska samhället och deras åsikter om hur kvinnors situation bör ändras. När resultaten från intervjuerna analyserats har jag inspirerats av tidigare forskning om genus och Hinduism.

I den hinduiska mytologin finns både gudar och gudinnor. Att dyrka gudinnor kan ses som en källa till makt och inspiration för kvinnor. Därför har jag studerat om informanterna ser på gudinnorna som förebilder. Resultaten visar att det är svårt att avgöra om så är fallet. Ungefär hälften av informanterna sade att det ser gudinnorna som förebilder. I motsats till tidigare forskning nämnde inte informanterna de gudinnor som representerar de egenskaper som den ideala hustrun ska besitta, istället nämndes stridsgudinnan Durga. Tidigare forskning visar dock att även de självständiga gudinnorna som beskrevs av informanterna som förebilder är en del av den patriarkala strukturen. Under intervjuerna framgick att rollen att vara en bra hustru och mor värdesätts högt av informanterna. Detta kan, enligt mig, kopplas till det mest framträdande resultatet som framkom i synen på vad jämställdhetsuppfattningen baseras på. Det gäller uppfattningen om att män och kvinnor föds med olika egenskaper. I motsats till genusteori förstås inte skillnader mellan män och kvinnor som främst socialt konstruerade.

This report is based on a field study that was carried out in Faridabad, India in the spring of 2007. The aim is to study what role the Hindu goddesses play for Hindu women. To fulfil this purpose I am also studying the interviewed women’s underlying understanding regarding gender equality.

To fulfil the aim a qualitative method was chosen and 19 interviews were completed. The informants answered questions about being a woman in the Hindu society and their opinions on how to change women’s situation. While analysing the results I was inspired by previous research on gender and Hinduism.

In the Hindu mythology there are both gods and goddesses. Worshipping goddesses can be seen as a source of power and inspiration for women. Therefore I wanted to study if the informants look at the goddesses as role models. The results show that it is difficult to determine whether or not that is the case. Approximately half of the informants said that they looked at the goddesses as role models. In contrast to previous research the informants did not mention the goddesses that are represented with qualities that the ideal wife should posses, instead Durga, the fight goddess, was mentioned. However, previous research also shows that the independent goddesses that were described as role models by the informants are a part of a patriarchal structure. During the interviews the role of being a good wife and a mother is described as the most important thing for the informants. This can, according to me, be related to the most significant result on what the understanding of gender equality is based on. This is the opinion that men and women are born with different qualities. In contrast to the gender theory, the differences between men and women are not understood as primarily socially constructed.

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2

Swartz, Karen. "Views from the Great White Brotherhood : A study concerning notions about race in the teachings of the Theosophical Society and the Rosicrucian Fellowship". Thesis, University of Kalmar, School of Human Sciences, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hik:diva-2142.

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Abstract (sommario):

The nineteenth century witnessed a great deal interest in Esotericism, which resulted in the creation of a significant number of Occult organizations. Many of them were influenced by the Theosophical Society, arguably the most important of the groups that came into existence before the Great War, a further example being the Rosicrucian Fellowship. The writings of these two organizations’ primary founders contain teachings about race that were influenced by beliefs concerning the inferiority of certain peoples that were prevalent at the time. While this is often acknowledged in academic studies, the matter is largely marginalized.

The aim of this paper is to investigate how these teachings reinforce preexisting ideas about race. The findings indicate that this is partially achieved through the use of language and partially by presenting the notions within the context of a cosmology which casts inequalities found in society as part of an evolutionary process in which any atrocities committed by a dominant group are seen as merely hastening a divinely instituted chain of events that is already in motion. This matter is relevant to the present time because these beliefs are part of living traditions and because it is arguable that the racist discourse which shaped them in the first place is still just as influential today.

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3

Rohrer, James R. "The fields at home : Congregational evangelism, the Connecticut Missionary Society, and republican culture, 1774-1818 /". The Ohio State University, 1991. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487757723996162.

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4

Rothaus, Richard Martin. "Pagan cult and Late Antique society in the Corinthia /". The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487844105975192.

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5

Jany, Ursula Berit. "Heresy or Ideal Society? A Study of Early Anabaptism as Minority Religion in German Fiction". The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1370895011.

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6

Huddleston, Elizabeth Anne. "Divine Revelation as Rectrix Stella: A Contextual Analysis of Wilfrid Ward's Theology of Revelation". University of Dayton / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1574854979869429.

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7

Fitzgerald, Patrick Thomas. "Criteria and Method for Discernment of the Holy Spirit: An Ethnographic Study". University of Dayton / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1624354681316996.

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8

Eberly, Grace Eberly. "New Vrindaban: Pilgrimage, Patronage, and Demographic Change". Ohio University Art and Sciences Honors Theses / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ouashonors1461696886.

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9

Cintron, Francisco. "'Immersed in the Snares of Apostasy:’ Martyrdom and Dissent in Early al-Andalus". Ohio University Honors Tutorial College / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1524486579772013.

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10

Paré, Jean. "Religion, myth, and rationality some of Habermas' views on religion". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0007/MQ39940.pdf.

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11

Blanke, Ilani S. "Bad Religion: How Ex-Mormon Fiction Reinforces Normative Views of American Religion". Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/rs_theses/38.

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Abstract (sommario):

This project examines recent fiction by ex-Mormon authors and highlights how these novels reinforce an American ideal of “good religion.” These texts reveal the boundaries of American religious freedom by illustrating examples of “bad religion” and providing favorable alternatives. The paper looks at scholarship on 19th century anti-Mormon literature, which provides a foundation for the more modern literature at hand. Through the recent narratives, authors point to an abstract concept of benign, acceptable religion, marking as harmful that which does not share these key characteristics. While these fictional sects appear differently in each work, they comment on similar themes, such as the threat of rigid authority structures and figures, community isolation and insulation, coercive proselytizing and manipulation, and an emphasis on escaping the sect. These themes highlight the existence of a particular brand of American “good religion,” which is antithetical to such groups illustrated in these texts.

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12

Allison, Christine. "Views of history and society in Yezidi oral tradition". Thesis, SOAS, University of London, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.362855.

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The Yezidis are a Kurdish-speaking religious minority living mainly in Northern Iraq. In the past their religion forbade literacy: thus their accounts of their history and their descriptions of their society ha ve been preserved orally. This thesis considers how the Yezidis use oral literature. or verbal art. to represent themselves and their past. It is based largely on fieldwork carried out in Northern Iraq. The theoretical perspective of this work combines elements of both literary and social studies by considering both text and social context. The genre of a tradition has major implications for its content; three genres considered in detail are lyrical song. prose narrative and extemporised lament. Yezidi discourse about the past stresses their distinctive identity and their endurance against adversity and persecution. This is reflected in the oral traditions. especially in the lyrical song. which is performed at festivals and is extremely popular; prose narratives of events predating the immediate past. on the other hand. are in decline. Most love songs and stories feature historical figures; the performance of lyrical love songs. many of which depict conflict between the wishes of the individual and the rules of a society where marriage is arranged. provides an outlet for the audience's own emotions. Laments are performed by women. Using traditional imagery. they are a vehicle for the expression of a variety of emotions by the performer. Their performance is a social duty and is likely to remain so. The texts included in this work comprise variants of two historical themes. Feriq Pa~a and DawLide Dawtid; variants of a theme of love, Derwe~e C E.,di. and examples of women's lament. both semi-professional and personal. Some of these were transcribed from material collected during fieldwork; all were translated for this thesis. An appendix lists performers and informants.

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13

Goodnough, Michael Daniel. "The Campus as Carnival: The Students for a Democratic Society's Heteroglossic Challenge of Unitary Language Authority at Three Ohio Universities, 1967-1970". Kent State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=kent1366740534.

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14

Cable, Amber M. "The Future of the Megachurch: An Exploratory Study of the Place for Baby Boomers". Miami University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=miami1378917973.

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15

Rogers, Megan Christine. "Contemporary Chinese Religious Scholars’ Views and Opinions of Religion". The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1306867448.

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16

Meyers, Jeanne Marie Gillespie. "World views in literature a Christian awareness and interposition /". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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17

Nuska, Neal. "Design for adolescents to integrate tragedy into their world-views /". St. Lucia, Qld, 2002. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe17431.pdf.

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18

Dybkjaer-Andersson, Andreas. "RELIGION, CONFLICT AND CONFLICTING VIEWS ON THE RELIGIOUS "OTHER" IN MYANMAR". Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-386465.

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In Myanmar "othering" has severe consequences for religious groups, including contributing to escalate and sustain violent conflicts. Religious doctrine is among several other factors that inform the views on the "religious other". This paper analyzes "theology of religions" and representation of the "religious other" in one religious group in Myanmar: The majority Christian denomination, the Baptists, with a scope related to Northern Myanmar, particularly Kachin State. The findings are that there is no uniform way in which Christian Baptists in Myanmar, and related to Kachin State, deal with the "religious other". The findings suggest, however, that related to their "theologies of religions" Christian minority voices are mainly concerned with the Buddhist majority. This in a way in which the "religious other" from other religious groups are not of great concern. Conflicts and conflictual relations in which also religious identities across religious groups are present served but more as an implicit backdrop. Instead, positive social representation and explicitly encouraging peace-seeking engagement and relationships with the "religious other" were highlighted by some. Calls for cooperation among Christian groups were also highlighted. In addition, however, an important finding in the analyzed material was that there to a great extent was a Christian inter-group positioning with “in-grouping” and “out-grouping” - including affirmation or rejection of the "theology of religions" - of other Christian sub-groups or individuals. As such, the negative "othering" by some Christians were interestingly not mainly concerned with the "religious other", but with the "denominational other".

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19

White, A. "Religion, politics and society in Aberdeen, 1543-1593". Thesis, University of Edinburgh, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.372978.

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20

Graveling, Elizabeth. "Negotiating the powers : everyday religion in Ghanaian society". Thesis, University of Bath, 2008. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.492248.

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Abstract (sommario):

Engagement with religion has recently become an important issue to development theoreticians, donors and practitioners. It is recognised that religion plays a key role in shaping moral frameworks and social identities, but little attention is paid to how this is played out in everyday life: the focus remains on ‘faith communities’ and ‘faith-based organisations’ as unified bodies. This thesis uses ethnographic methods to examine how members of two churches in rural Ghana are influenced by and engage with religion. Rather than viewing religion simply as (potentially) instrumental to development, it seeks to approach it in its own right. It challenges the rigidity of categories such as ‘physical/spiritual’ and ‘religious/non-religious’, and the notion of ‘faith communities’ as discrete, unified entities with coherent religious cosmologies. Insights from witchcraft studies and medical anthropology indicate that spiritual discourses are drawn on to negotiate hybrid and continuously changing modernities, and people tend to act pragmatically, combining and moving between discourses rather than fully espousing a particular ideology. Residents of the village studied appear to inhabit a world of different but interconnecting powers, which they are both, to some extent, subject to and able to marshal. These include God, secondary deities, juju, witchcraft, family authorities, traditional leaders, biomedicine and churches. Relationships with both spirits and humans are ambivalent and each of these powers can bring both blessings and harm. Religious experience is fluid, eclectic and pragmatic as people continually enter and exit groups and marshal different powers simultaneously to protect themselves from harm and procure blessings. Approaches by the development world seeking to engage with religion and to take seriously local people’s interests and viewpoints should thus be wary of oversimplification according to traditional Western social science categories, and be underpinned by an understanding of how religious discourses are interpreted and enacted in people’s everyday lives.

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21

Dufresne, Lucie Marie-Mai. "The Salish Sxwaixwe in historic Salish society". Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/10412.

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The Sxwaixwe, a mask and cleansing rite of the Salish Indians of the Southern Northwest Coast, seems to have been in continuous production and use since the late 1700's. It has shown both consistency of underlying form and increased complexity and ambiguity of surface decoration probably resulting from an expansion of its use and the effects of contact with other cultural groups. An inherited and restricted family privilege, it continues to necessitate inter-kin group and gender co-operation for its production and use, thus serving to raise the owning group's status relative to non-owning groups and acting as an emergent crest for this group without affecting gender equality within the owning group. The proliferation of mask types, extension of the Sxwaixwe image to non-mask artifacts, and its expanding geographical distribution may be symptomatic of this developing group ranking. The examination of the Sxwaixwe according to Salish cultural patterns of ancestral benefactor, supernatural being, healer/transformer, male/female mediator, and bestower of wealth, worth, and ethnic identity demonstrates how its production and use is a means of manipulation and defining power, be it spiritual, political, economic or social. This examination of the Salish Sxwaixwe complex is based on an extensive inventory of museum collections, photographic and text archives, and an in depth analysis of the available written records. A typology of Sxwaixwe forms is included as well as an inventory of known Sxwaixwe objects and photographs.

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22

Karlström, Erik A. "The Apex of Magic and Science : Blavatsky and the Theosophical Society's Practice and View of Astral Projection". Thesis, Stockholms universitet, Religionshistoria, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-189871.

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Abstract (sommario):

The rise of spiritualism in the late nineteenth century raised new ways to perceive the dead. A new possibility to communicate with the deceased attributed novel characteristics to the human soul. Building upon this spiritualist discourse, the prominent theory-crafter of the Theosophical Society, Helena Petrovna Blavatsky (1831-1891), thought the spirit of the dead, which she differentiated from the soul, to be a separate but connected component of the physical body. As such, this component should be separable from the physical body before death. Blavatsky developed the theory into an ontology (theory of what there is), cosmogony (the origin of the universe), physiology (the constitution of the human body), and soteriology (a doctrine of salvation). The separation possible before death became known as astral projection and it was a way to liberate the ‘astral body’ from its physical sheath, enabling the individual to travel spatially and temporally. Astral projection was regarded the apex of magic and a highly valued goal, actively pursued. Unlike previous studies, this thesis aims to explain the phenomenon of astral projection, how it was perceived and constructed, from both an emic as well as etic perspective. Using discourse analysis, this thesis aims to explore and discuss how Blavatsky and the Theosophical Society diachronically constructed their understanding of the practice and the mechanisms enabling it. In addition, this thesis also aims to trace the evolution of astral projection in the Theosophical Society from its founding in 1875 to Blavatsky’s death in 1891 as well as what functions the practice filled. This is achieved in two sections, through three steps, split between the ‘early’ and the ‘later’ Theosophical Society; this thesis examines the physiology presented, followed by the second step of surveying the ontology represented, which lastly explores how these are used to explain the phenomenon of astral projection.

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23

Dunn, Jeffery W. "Neoliberalism and the `Religious' Work of Schools: The Teacher as Prophet in Dewey's Democratic Society". The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1491497413183457.

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24

O'Grady, Kari Ann. "The role of inspiration in scientific scholarship and discovery : views of theistic scientists /". Diss., CLICK HERE for online access, 2006. http://contentdm.lib.byu.edu/ETD/image/etd2238.pdf.

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25

Wendelken, David Ritchie. "Authoritarian conservative views on human nature, morality, sexuality, religion and the state". Thesis, University of Southampton, 1996. https://eprints.soton.ac.uk/427001/.

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26

Martin, Sean Swain. "Scott Hahn and the Rise of Catholic Fundamentalism". University of Dayton / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1596537656128299.

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27

Avila, Sandra. "Buddhism and its relation to women and prostitution in Thai society". FIU Digital Commons, 2008. http://digitalcommons.fiu.edu/etd/1343.

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The purpose of this research was to investigate how Buddhism affects the status of Thai women by (1) not directly addressing concerns regarding the sex trade industry, (2) not allowing for the legitimation of a bhikkuni sangha (community of higher ordained women) and (3) denying mae chis (5-9 precept nuns) access to education and other privileges. The study is significant from the standpoint of public health since there is a high rate of HIV/AIDS infection in Thailand, and also in regard to human rights because of the growing international interest in women's rights issues. This study is based on a review of key literature on the topic, along with observations and on-the-ground accounts of Thai Buddhism from travel opportunities to the country in recent years. The findings suggest that Buddhism contributes to the low status of women by defining how they are viewed based on Buddhist scripture and traditional Thai culture and by systematically failing to provide the same religious outlets for women that men are allowed.

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28

Sandberg, Russell. "Religion, society and law : an analysis of the interface between the law on religion and the sociology of religion". Thesis, Cardiff University, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.525073.

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This thesis is an investigation into teachers' status in Kuwait, what it is and the reasons for it. The question was posed and systematically investigated as to the standing of teachers, an issue of great significance for Kuwait and its education system. The thesis also explores the connections between teacher status and teacher education and the possibility of using improvements in teacher education to raise the status of teachers. The study is heavily based on empirical work, specifically: three substantial surveys and a case study that includes a fourth smaller survey. The collection of data is predominantly, though not exclusively, quantitative. A short questionnaire on teachers' status was administered to, 5200 citizens, 0.65% of the popUlation, using a network or 'snowball' technique. A longer questionnaire was administered to 320 final-year students in a cross-section of Kuwaiti secondary schools. A third questionnaire was administered to 1200 teachers (4% of the teacher population). The response rates for all three surveys exceeded 95%. The hypothetically significant variables considered in these surveys variously included gender, socio-cultural group, age, family status, academic ability, professional experience, subject specialism and nationality. In addition, an extended case study was carried out in the College of Basic Education, the training institution for primary teachers in Kuwait. The findings of these surveys and of the case-study are compared with each other and, to a lesser extent, with previous research that has been conducted in regard to teacher status in other educational systems. At an early stage of the analysis, some findings were presented to two members of the 'educational elite' in Kuwait for their interpretation and comment. The following are some examples of the findings of the study. Kuwaiti society sees the relative status of teachers as middle-order. The public have higher views of teachers than either teachers or trainee teachers have of themselves. The standing of the College of Basic Education is perceived as low by all sectors, including trainees at the college. Up to 28% of school-Ieavers were conSidering teaching as a career option, but almost none of these are academically able students. Kuwaitis choose teaching very much more for pragmatic than for 'vocational' reasons. Sociocultural group is the variable with the widest influence on the matters investigated. Gender is less significant than expected in some areas.

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29

Cho, Kyuhoon. "Appropriation of Religion: The Re-formation of the Korean Notion of Religion in Global Society". Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/24025.

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This dissertation explores the reconfiguration of religion in modern global society with a focus on Koreans’ use of the category of religion. Using textual and structural analysis, this study examines how the notion of religion is structurally and semantically contextualized in the public sphere of modern Korea. I scrutinize the operation of the differentiated communication systems that produces a variety of discourses and imaginaries on religion and religions in modern Korea. Rather than narrowly define religion in terms of the consequence of religious or scientific projects, this dissertation shows the process in which the evolving societal systems such as politics, law, education, and mass media determine and re-determine what counts as religion in the emergence of a globalized Korea. I argue that, ever since the Western notion of religion was introduced to East Asia in the eighteenth and nineteenth centuries, religion was, unlike in China and Japan, constructed as a positive social component in Korea, because it was considered to be instrumental in maintaining Korean identity and modernizing the Korean nation in the new global context. In twentieth century Korea, the conception of religion was manifest in the representation of the so-called world religions such as Buddhism and Christianity, which were largely re-imagined as resisting colonialism and communism as well as contributing to the integration and democratization of the nation-state. The phenomenal clout and growth of Korea’s mainstream religions can be traced to an established twofold understanding that religion is distinctive, normal, and versatile, while indigenous traditions and new religious groups are abnormal, regressive, and even harmful. I have found that, since the late 1980s, a negative re-formation of religion has been widespread in the public sphere of South Korea, with a growing concern that religion may harbor a parochial attitude against the nation’s new strategies of development. Religion has been increasingly signified as antisocial, conflictual, and sectarian in newly globalized South Korea, because structuralized religious power, in particular that of Protestantism, gets in the way of autonomous evolvement of the secular societal institutions. As such, I conclude by suggesting that the definition of religion was multiply appropriated by the differences in local particularization in contemporary global society. Insofar as religion is regarded as incompatible with the changed location of the national society in the new global society, the semantics assigned to what is called religion continues to be degraded in contemporary South Korea.

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30

Jackson, P. W. "Nonconformists and society in Devon 1660-1689". Thesis, University of Exeter, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.376793.

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31

Martin, Daniel E. "Institutional Innovator: Sargent Shriver's Life as an Engaged Catholic and as an Active Liberal". University of Dayton / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1461580896.

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32

Giacomuzzi, Andrea. "Constructing An Hyphenated Society: Women, Ethnocentrism, and Migration". Diss., The University of Arizona, 2005. http://hdl.handle.net/10150/195873.

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In this dissertation I explore the relationship between women, the state, and religious institutions in western Austria--the most conservative part of the country. The fall of the Iron Curtain triggered widespread fears of massive migration flows from Eastern Europe, and created strong sentiments against migrants, especially those from the East and South and led to a rise in ethnocentrism and xenophobia. Turks, who comprise the largest migrant population, are especially vulnerable to the resulting discriminatory practices and attitudes.The questions I posed focused on how Turkish women who have arrived since the economic boom of the 1980s, their children born in Austria, and women of pre-WWII Austrian ancestry deal with the challenges integration brings. Further, I examine the effect patriarchal, elitist discourse has on both Austrian and Turkish migrant women's self-perception, sociopolitical status and their worldviews.

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33

Israelowich, Ido. "Society, medicine and religion in the work of Aelius Aristides". Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491257.

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In my thesis I examine society, medicine and religion in the work of Aristides, with particular reference to Aristides' Sacred Tales. I demonstrate that Aristides' understanding of his medical condition was inseparable from his religious beliefs and cultic habits, and that this view was encouraged by both the medical establishment and religious institutions.

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34

Weimer, David E. "Protestant Institutionalism: Religion, Literature, and Society After the State Church". Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493395.

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Even as the Church of England lost ground to political dissent and New England gradually disestablished its state churches early in the nineteenth century, writers on both sides of the debates about church establishments maintained their belief in religion’s role as a moral guide for individuals and the state. “Protestant Institutionalism” argues that writers—from Herman Melville and Harriet Beecher Stowe to George Eliot and Elizabeth Gaskell—imagined through literature the institutions that would produce a religiously sound society as established churches began to lose their authority. Drawing on novels and poems as well as sermons and tracts about how religion might exist apart from the state, I argue that these authors both understood society in terms of institutions and also used their literature to imagine the institutions—such as family, denomination, and nation—that would provide society with a stable foundation. This institutional thinking about society escapes any literary history that accepts Protestant individualism as a given. In fact, although the US and England maintained different relationships between church and state, British authors often looked to US authors for help imagining the society that new forms of religion might produce precisely in terms of these institutions. In the context of disestablishment we can see how the literature of the nineteenth century—and nineteenth-century novels in particular—was about more than the fate of the individual in society. In fact, to different degrees for each author, individual development actually relies on the proper understanding of the individual’s relationship to institutions and the role those institutions play in supporting society
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35

Driskel, Michael Paul. "Representing belief : religion, art, and society in nineteenth-century France /". University Park (Pa.) : Pennsylvania State university press, 1992. http://catalogue.bnf.fr/ark:/12148/cb35716402q.

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36

Briggs, Elizabeth. "Religion, society, and politics, and the Liber Vitae of Durham". Thesis, University of Leeds, 1987. http://etheses.whiterose.ac.uk/416/.

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Abstract (sommario):

The basis of this thesis is a study of the ninth-century portion of the Liber Vitae of Durham (London, British Library, Cotton Domitian VII). This is a list of names of those who were remembered in the liturgy and prayers of the community of St. Cuthbert, who were resident at Lindisfarne at the time when the greater part of the list was written. The aim of this thesis is to discover what information the Liber Vitae can provide about religion, society, and politics in Northumbria in the seventh to ninth centuries, with particular regard to the role of St. Cuthbert's community in Northumbria. The first part of the thesis is concerned with the Liber Vitae; the second part focuses more on St. Cuthbert's community. Each part consists of three chapters. The first is a description of the manuscript; and the second looks at its purpose, with particular stress on the liturgical aspects of "libri vitae". This chapter also contains a comparison of the Liber Vitae with eight other early commemoration books. The third chapter looks more closely at the information contained in the Liber Vitae, based on the identification of the names in the book. Chapter Four is the first chapter of Part Two and comprises a description and discussion of St. Cuthbert's community and the sites included in its "familia". Chapter Five studies the community's relations with other ecclesiastical centres, and Chapter Six is a discussion of Northumbrian politics in the seventh to ninth centuries and the community's place in this world. Within the thesis certain topics are brought out - the importance of groups within the society of the time, and in particular kinship groups; a study of the royal families who competed for power in Northumbria; the wide range of Lindisfarne's contacts; a reassessment of Lindisfarne's relations with the Irish after 664; and the connection between the Liber Vitae and the promotion of the cult of St. Cuthbert.

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37

Sailors, Cara Leigh. "The Function of Mythology and Religion in Ancient Greek Society". Digital Commons @ East Tennessee State University, 2007. https://dc.etsu.edu/etd/2110.

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Abstract (sommario):

The ancient Greeks are prime subjects of study for those wishing to understand the roles that religion and mythology play in a society and how the two interact with each other. This paper covers what I feel after my study of Greek mythology and religion are the eight functions of mythology: history, education, explanation - both of the natural world and the culture of each society, legality, genesis, what happens after death, and entertainment; as well as the two function of religion: civic and spiritual. In the first chapter, in order to show each of the mythological functions, I summarize and explain a myth that falls primarily into each category. The second chapter discusses and illustrates Civic Religion and the third examines the three major Mystery Religions. The goal is to offer a basic understand of some of the myths, religious beliefs, and cult practices of the ancient Greeks.

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38

Beausoleil, Kent Alan SJ. "Transforming Lives: Attending to the Spirit of College Students from Dysfunctional and/or Abusive Young Adult Formational Experiences". Miami University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=miami1416579119.

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39

Staha, Melissa B. Froese Paul. "Look who's talking about religion". Waco, Tex. : Baylor University, 2006. http://hdl.handle.net/2104/4822.

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40

Rowlatt, Linnéa. "A godly environment : religious views of nature in early sixteenth-century Strasbourg". Thesis, University of Kent, 2014. https://kar.kent.ac.uk/55002/.

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Abstract (sommario):

This thesis offers three case studies of religious representations of the natural world in Strasbourg from 1510 to 1541 from the perspective of the interactive model of socioeconomic metabolism. This model proposes that long-term environmental instability will exert a negative effect on human/social biophysical structures and may provoke changes in the manner in which the natural world is represented within that culture. Although direct causation is impossible to prove due to the autonomous nature of the cultural sphere, this thesis suggests that the two case studies of early sixteenth-century religious reforms in Strasbourg indicate the presence of theological innovations that changed the conceptual relationship between faithful Christians and Creation, thereby offering an enhanced capacity for adherents to exploit the metabolic opportunities in their natural environment. Further, it suggests that these cultural developments were supported and strengthened in part by the stresses society experienced from the natural world. The thesis begins with a description of the natural environment in Alsace during the late fifteenth and early sixteenth centuries, with particular attention given to the weather from 1473 to 1541. These decades spanned the coldest years of the Spörer Minimum, itself the second coldest trough of the Little Ice Age. Although weather was the most dynamic and influential element of the natural environment during this period, the model suggests that long term stress from the environment may provoke re-conceptualization of the entire natural sphere of causation. Three religious perspectives are taken as case studies in the thesis to test the model: Roman Catholic, Radical, and Evangelical Christianity. They were created temporally and geographically in proximity, but offer different theological representations of nature. Tentative conclusions arising from their juxtaposition with each other and the climatic conditions suggest that the model is helpful to better understand the complex social and cultural changes during the Reformation. The first case study focuses on Die Emeis, forty-one sermons delivered by Johann Geiler von Kaysersberg in the Liebfrauenmünster zu Strasbourg for Lent 1509. By reading against the grain of these sermons delivered by a well-known and highly respected Doctor of Theology, an orthodox Catholic representation of the natural world and the appropriate human relationship with it is revealed. This chapter also includes information about pre-Reform society in Strasbourg and Alsace, in order to provide a basis of comparison for later developments. The second case study explores three sources known to be popular with Alsatian peasants from 1515 to 1525: astrologist Leonhard Reynmann's Wetter Büchlin, Ein Fast schon büchlin by Clemens Zyegler, a lay theologian from Strasbourg, and Article IV of the Twelve Articles which formed the foundation of peasant demands during the German Peasants' War. The third case study focuses on Hexemeron Dei opus, written by Strasbourg Reformer Wolfgang Capito. An exegesis of Genesis 1-11, Capito writes explicitly of God's creation of the world for human salvation. The aftermath of the Peasants' War in Strasbourg and Alsace are described here, as well as social initiatives in Strasbourg favoured by Reformers such as welfare reform and education. The model of socioeconomic metabolism suggests that following an extended period of material insecurity and social instability caused by environmental uncertainty, cultural agents will modify the representation of nature in order to render human colonization of the natural world more effective. While it is impossible to firmly attribute causality for developments in the religious view of nature to environmental stress, it can be shown that the weather during the decades at the eve of the Protestant Reformation repeatedly limited or removed adequate metabolic intake from those disadvantaged by an increasingly unequal society, contributing to social instability which culminated in the 1525 German Peasants' War. Representations of nature in the examples studied from the new religious movements removed layers of spiritual mediation between humanity and nature which had been and continued to be accepted by the Roman Catholic Church, specifically articulating views which encouraged greater exploitation of the natural environment. Those who rebelled are known to have strongly favoured the new theologies, indicating the possibility that part of the widespread support in Alsace for reformed and radical theology may have been due to the enhanced conceptual opportunities they provided for exploiting the natural environment.

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41

Cho, Kyuhoon. "Religion in diaspora: The transformation of Korean immigrant churches in global society". Thesis, University of Ottawa (Canada), 2004. http://hdl.handle.net/10393/26606.

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This thesis explores the reasons why Christian churches have been at the centre of Korean immigrant communities in North America and the recent changes in the characteristics of Korean immigrant churches. The multi-functionality of Korean diasporic churches is a consequence of Korea's unique experience of Christianity, as a Western religion, in the process of Korean modernization during the 20th century. Christian churches in modern Korea have played an important role in supporting Koreans during the conflict and crisis of modern Korean history, crises ranging from the Japanese annexation of Korea and the Korean War, to dictatorship and radical industrialization. The benevolent acts and comforts of Christianity left positive impressions in a great many Koreans' minds. Furthermore, Christianity, in particular its charismatic form, was itself a great source of energy to overcome the modern tragedies and difficulties of immigrant life. These elements of Christianity have had significant impact on Korean immigration to North America so that many Korean immigrants have tended to meet other Korean immigrants around Korean immigrant churches, which offered varied services and roles to help the immigrants' lives in the new land. However, recently Korean immigrant churches have placed more of a focus on religious functions. Changes in Korean society since the 1990s, the rapid development of communication and information technologies, and the increased importance of second-generation Koreans have all become significant variables in transforming the lives of Korean immigrants. In the new social environment, in which local and global communication has become easier and possible, Korean ethnic churches try to maintain their influence on the general Korean immigrant communities by becoming a more differentiated religious centre.

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42

Woltanski, Amelia R. "Views on Religion and Abortion: A Comparison of Genetic Counselors and the General Population". Cincinnati, Ohio : University of Cincinnati, 2007. http://rave.ohiolink.edu/etdc/view.cgi?acc_num=ucin1179430116.

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43

Anshori, Ibnu. "Mustafa Kemal and Sukarno : a comparison of views regarding relations between state and religion". Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26248.

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This work is a comparative study of the process of secularization in Turkey and Indonesia, with reference to the thought and policies of Mustafa Kemal and Sukarno. In their rational approach to religion and the concern to modernize their societies the two leaders were guided by a secularist paradigm of the relationship of state and religion that each formulated. The abolition of the sultanate-caliphate system, the end of Islam as the state religion and the replacement of Shari/'a by Western codes demonstrated the impact of modernization and secularization on Turkey. The "polity-dominance secularization" of Mustafa Kemal along with, among other thing, the abolition of religious education, the banning of the mystical orders, and the mandatory use of Turkish in Islamic ritual, made Turkey a completely secular state. In Indonesia, secularization was meant not only to serve the cause of modernization but also has had a special significance for ensuring the religious minority's support of the political system. Sukarno's decision to establish a quasi-secular Pancasila state was guided by a concern for political unity. However, unlike Mustafa Kemal, Sukarno avoided the strategy of overt opposition to religion, in order not to entail unacceptable political risks. Though the Indonesian Islamic parties have frequently opposed Sukarno's secularism, the Islamic ideological orientation was significantly moderated by Sukarno's pragmatic syncretism, as embodied in his manifesto NASAKOM (nationalism, religion and communism). Unlike in Turkey, Islamic parties were recognized, and Islamic courts and the system of religious education were integrated into the structure of state in Indonesia.

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44

Baker, Joseph O. "Views of Science and Religion among the American Public (with Special Reference to Evolution)". Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etsu-works/484.

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45

Dick, Barbara Kathleen. "Modern Arabic science fiction : science, society and religion in selected texts". Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11907/.

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Abstract (sommario):

This thesis examines a selection of original SF or SF-inflected texts written in Arabic from the 1960s to the present day. It is a thematic study, considering their presentation of and attitudes to science and technology, utopias and ideal societies and religion. Although some critics attempt to figure SF as a continuation of the Thousand and One Nights fantastical tradition and the mirabile literature of the Middle Ages, Arabic science fiction, as an essentially modern genre, traces its earliest origins to the late 1950s in Egypt. It has experienced several sudden efflorescences during the following decades in the texts of a handful of authors, most of whom are Egyptian. In the past ten years, following a 2006 seminal essay by Iraqi-German engineer and SF critic Achmed Khammas on “The Almost Complete Lack of the Element of ‘Futureness’”, media and academic interest in Arabic science fiction has burgeoned, with both established (Ahmed Khalid Towfik) and new (Noura Noman) authors publishing in the genre in the past five years. In light of the relative lack of criticism of the Arabic corpus, this thesis seeks to begin the project of conducting a full critical study through a reading of selected texts from the 1960s to the present day, the majority of which have not previously been translated into English. The approach taken is broadly sociological, examining the texts in the light of three themes outlined above – science, ideal societies and the treatment of religion - that frequently frame SF criticism in English.

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46

Londoño-Vega, Patricia. "Religion, culture, and society in Colombia : Medellín and Antioquia, 1850 - 1930 /". Oxford [u.a.] : Clarendon Press, 2002. http://www.gbv.de/dms/sub-hamburg/335816916.pdf.

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47

Hargreaves, John A. "Religion and society in the parish of Halifax, c. 1740-1914". Thesis, University of Huddersfield, 1991. http://eprints.hud.ac.uk/id/eprint/4606/.

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Abstract (sommario):

Most recent studies of religion and society have focussed on the period from c. 1880 to 1914, basing their investigations upon late-Victorian newspaper censuses of churchgoing. This thesis aims to study the development of religion in its economic and social context in a large northern industrial parish over a longer period of time from c. 1740 to 1914. In religious terms this period extends from the mid-eighteenth century Evangelical Revival to the decline of organised religion in the early twentieth century. In economic and social terms the period is characterised by the transformation of the parish from a semi-rural, proto-industrial society dominated by a relatively small but expanding market town, into a predominantly urban advanced industrial society dominated by a medium-sized textile manufacturing town and several smaller urban centres of textile production; supporting a wide diversity of associated industries and trades, but still containing within its boundaries sharply contrasting urban and semi-rural environments. The thesis aims to assess how religious expression within the parish of Halifax was affected by the changing economic and social environment, in particular the urban-industrial experience, and how religion helped shape the new urbanindustrial society during the period from the middle of the eighteenth century to the outbreak of the First World War. It argues that whilst the pessimistic view of a moribund Georgian Church of England can no longer be sustained by the Halifax evidence, the Established Church nevertheless lacked the logistical resources to respond effectively to the new urbanindustrial society as it emerged within the parish in the lateeighteenth and early-nineteenth centuries, providing an opportunity for the growth of Evangelical Nonconformity, especially Methodism. It maintains that Evangelical Nonconformity and an Anglican Church renewed by Evangelical incumbencies during the period 1790-1827 and reformed as a consequence of national legislation in the 1840s played a vital role within the expanding urban-industrial society, surviving the experience of industrialisation and urbanisation and displaying a remarkable vibrancy, despite underlying downward trends in churchgoing in the late-Victorian era. It suggests that the causes of the decline of organised religion during this period were complex, but related more to the onset of industrial-urban stagnation and decline than to the experience of industrial-urban expansion.

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48

Knox, Zoe Katrina. "Russian society and the Orthodox Church : religion in Russia after communism /". London ; New York : RoutledgeCurzon, 2005. http://catalogue.bnf.fr/ark:/12148/cb39944351p.

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49

Merritt, Julia Frances. "Religion, government and society in early modern Westminster, c. 1525-1625". Thesis, Boston Spa, U.K. : British Library Document Supply Centre, 1992. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.301399.

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50

Hayes, Matthew, e Matthew Hayes. "Varieties of Control and Release in Tokugawa Religion". Thesis, University of Oregon, 2012. http://hdl.handle.net/1794/12399.

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Abstract (sommario):

The Tokugawa period (1600-1868) brought significant social, legislative, and institutional change to Japan, including peace and stability that pervaded much of early modern society. Life in these new social conditions was experienced under the authoritative and ideological influence of the shogunal regime, which sought to order society in a way reflective of administrative ideals. However, while control over Tokugawa inhabitants existed to a certain degree, there were also instances of geographical and social release from such control through engagement in religious pilgrimage and ritual. Practices such as these allowed some citizens to move around, through, and perhaps beyond the modes of confinement established by authorities. This release, which is illuminated by considerations of social and ritual theory, leaves us with a nuanced picture of Tokugawa life and indicates that relatively fluid portions of society may have maneuvered within the boundaries of the hegemonic structure.

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