Artykuły w czasopismach na temat „Catholic organisation”
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1
McLeod, Hugh. "Building the “Catholic Ghetto”: Catholic Organisations 1870–1914". Studies in Church History 23 (1986): 411–44. http://dx.doi.org/10.1017/s0424208400010731.
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It was a ghetto, undeniably,’ concluded the American political journalist, Garry Wills, when recalling from the safe distance of 1971 his ‘Catholic Boyhood’. ‘But not a bad ghetto to grow up in.’ Wills’s ghetto was defined by the great body of shared experiences, rituals, relationships, which gave Catholics a strongly felt common identity, and separated them from their Protestant and Jewish neighbours who knew none of these things. Wills talked about priests and nuns, incense and rosary beads, cards of saints and statues of the Virgin, but in this essay said very little about Catholic organisations (apart from a brief reference to the Legion of Decency). In many European countries, by contrast, any reference to the ‘ghetto’ from which many Catholics were seeking to escape in the 1960s and ’70s inevitably focused on the network of specifically Catholic organisations which was so characteristic of central and north-west European societies in the first half of the twentieth century. The Germans even have a pair of words to describe this phenomenon, Vereins- or Verbandskatholizismus, which can be defined as the multiplication of organisations intended to champion the interests of Catholics as a body, and to meet the special needs, spiritual, economic or recreational, of every identifiable group within the Catholic population. So when in 1972 the Swiss historian Urs Altermatt wrote a book on the origins of the highly self-conscious and disciplined Swiss Catholic sub-culture, the result was an organisational history, as stolid and as soberly objective as Wills’s book was whimsical and partisan. Its purpose was to determine how it came about that so many a Catholic ‘was born in a Catholic hospital, went to Catholic schools (from kindergarten to university), read Catholic periodicals and newspapers, later voted for candidates of the Catholic Party and took part as an active member in numerous Catholic societies’, being also ‘insured against accident and illness with a Catholic benefit organisation, and placing his money in a Catholic savings bank’.
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Damberg, Wilhelm. "Entwicklungslinien des europäischen Katholizismus im 20. Jahrhundert". Journal of Modern European History 3, nr 2 (wrzesień 2005): 164–82. http://dx.doi.org/10.17104/1611-8944_2005_2_164.
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Developmental Aspects of European Catholicism in the 20th Century European Catholicism retained into the 1960s essential principles it had formed in the 19th century as a European social movement against economic liberalism and socialism. It focused on the Catholic idea of an ideal society, a utopia critical of modernity, on the evolution of manifold social and socio-political activities as well as on the centralisation and modernisation of Church organisation according to the model of the modern nation state. The development of specific milieus or exclusive societies in this kind of Catholicism was successful in particular in those countries of Central and Northwestern Europe where Catholics formed the minority. World War I introduced a process of depolitising Catholicism, individualising religious ties and developing Catholic professional and elite organisations. World War II marked the end of the corporatist social utopia as well as the rise of Christian democratic parties. The Second Vatican Council concluded the cultural struggle between the Catholic Church and the liberal-pluralistic nation state in Europe. It introduced the orientation toward a global society, which has, since then, been accompanied in Europe by vastly differentiated changes in religious practice, organisational forms and Catholic values.
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Potocki, Piotr. "The origins of the Catholic Social Guild in Scotland: ‘We have not attacked the Socialists professedly’". Innes Review 69, nr 2 (listopad 2018): 131–46. http://dx.doi.org/10.3366/inr.2018.0172.
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The activities of John Wheatley's Catholic Socialist Society have been analysed in terms of liberating Catholics from clerical dictation in political matters. Yet, beyond the much-discussed clerical backlash against Wheatley, there has been little scholarly attention paid to a more constructive response offered by progressive elements within the Catholic Church. The discussion that follows explores the development of the Catholic social movement from 1906, when the Catholic Socialist Society was formed, up until 1918 when the Catholic Social Guild, an organisation founded by the English Jesuit Charles Plater, had firmly established its local presence in the west of Scotland. This organisation played an important role in the realignment of Catholic politics in this period, and its main activity was the dissemination of the Church's social message among the working-class laity. The Scottish Catholic Church, meanwhile, thanks in large part to Archbishop John Aloysius Maguire of Glasgow, became more amenable to social reform and democracy.
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Jałocha, Beata, Anna Góral i Ewa Bogacz-Wojtanowska. "Projectification of a global organization – case study of the Roman Catholic Church". International Journal of Managing Projects in Business 12, nr 2 (3.06.2019): 298–324. http://dx.doi.org/10.1108/ijmpb-03-2018-0052.
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Purpose The purpose of this paper is to understand projectification processes of the global organization, based on the example of the Catholic Church’s activities. The Catholic Church is the oldest and the largest international organisation to be assessed also from the longue durée perspective. The Church as both a large and supranational organisation and a religious community has carried out a lot of social tasks. A part of its activity relating to the Church’s basic mission is carried out in these days in the form of various projects. In this paper, the authors demonstrate that seemingly unchanging structure, such as the Catholic Church, based on a determined hierarchy, strict principles and rules of conduct, is affected by the projectification processes. Design/methodology/approach The authors chose the method of a single case study. To analyse the projectification processes in the Church, the authors focussed on flagship mega-events of WYD programme, from which the following were selected: Rome (1985), Manila (1995), Sydney (2008), Rio de Janeiro (2013) and Krakow (2016). Findings The study demonstrates that organisational projectification processes can have a real impact on the strategic changes in the global organisation. Under the influence of significant projects, organisations can change internally and also redefine their way of interacting with the stakeholders. Projectification at the same time is a change and leads to it. The research also shows that projectification of a global organisation can intensify internal learning processes. On the one hand, “projectification agents” transfer project practices to various regions of the world, and, on the other, draw on local practices. Therefore, the projectification process is not simply transplanting the project “virus” into new places, but also a process of change and adaptation to the stimuli flowing from the environment. Originality/value The particularities, the distinctiveness of the projects of the Catholic Church can be an inspiration for others realizing projects. The experience of the Catholic Church in the implementation of WYD can be valuable for organisations implementing other projects that require involvement and activation of many, diverse stakeholders, for example, charitable projects or the so-called community engagement projects implemented by large international organisations, such as the World Bank, UNICEF, the UN, the Red Cross or humanitarian projects organised by NGOs in different parts of the world.
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Acuña Aguirre, Eduardo. "Political risks of recovering and discovering meanings in the collective memory of a perverse religious organisation". Organisational and Social Dynamics 20, nr 1 (30.06.2020): 31–47. http://dx.doi.org/10.33212/osd.v20n1.2020.31.
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This article refers to the political risks that a group of five parishioners, members of an aristocratic Catholic parish located in Santiago, Chile, had to face when they recovered and discovered unconscious meanings about the hard and persistent psychological and sexual abuse they suffered in that religious organisation. Recovering and discovering meanings, from the collective memory of that parish, was a sort of conversion event in the five parishioners that determined their decision to bring to the surface of Chilean society the knowledge that the parish, led by the priest Fernando Karadima, functioned as a perverse organisation. That determination implied that the five individuals had to struggle against powerful forces in society, including the dominant Catholic Church in Chile and the political influences from the conservative Catholic elite that attempted to ignore the existence of the abuses that were denounced. The result of this article explains how the five parishioners, through their concerted political actions and courage, forced the Catholic Church to recognise, in an ambivalent way, the abuses committed by Karadima. The theoretical basis of this presentation is based on a socioanalytical approach that mainly considers the understanding of perversion in organisations and their consequences in the control of anxieties.
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Kolar, Bogdan. "Basic Characteristics of the Development of Organisational Structures of the Catholic Church in Slovenia". Lex localis - Journal of Local Self-Government 6, nr 1 (30.09.2009): 3–39. http://dx.doi.org/10.4335/30.
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Different organisational structures of the Catholic Church in Slovenia were a reflection of the circumstances in the Christian community in the Central European region. Being a basic structure, a diocese has existed since the antique period. The diocese is a religious community with a centre in a large settlement (civitas). With the spread of Christianity into the rural areas and into the peasant environment, parishes began to come into existence. In historiography, the terms 'primitive parishes' began to be used to refer to the oldest parishes. They were characterised by their vastness. The number of primitive parishes increased in the 12th century. Due to remoteness of diocesan centres from the communities in rural areas and because of the inability of bishops to be in touch with the priests in rural areas, intermediate stages of organisation were coming into existence during centuries, i.e., archdeaconries and deaneries at some places. Some important changes occurred in the operation of the Catholic Church and in its organisation in Slovenia during the years after the Second World War. New parishes were established. The change of the state boundaries required changing the diocesan boundaries. Finally, the creation of the independent state of the Republic of Slovenia required a new setting up of the pastoral work and a new territorial organisation of dioceses.
KEY WORDS: • Slovenia • Catholic Church • metropolis • diocese • archdeaconry • deanery • parish
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Gibson, William. "Engines of Tyranny". Bulletin of the John Rylands Library 97, nr 1 (1.03.2021): 11–24. http://dx.doi.org/10.7227/bjrl.97.1.2.
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This article considers the sermons preached by royal chaplains at the court of James II and the organisation of the chapel royal by James as a Catholic organisation. In doing so, it addresses the question of where James’s assurance and certainty came from that he was ruling as God wished him to do. The evidence presented here is that James organised his Catholic chapel royal to be a conscious source of guidance and support. His chaplains reciprocated by addressing him as a Catholic king whose duty was to bring to heel a recalcitrant and stubborn people. His chaplains used historical precedent and theological argument to press on James his determination to bring his Protestant subjects to obedience. This is a study of the Catholic milieu of James’s court and of the theological impetus behind his rule.
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Domínguez-Fernández, Guillermo, Esther Prieto-Jiménez, Peter Backhouse i Eduardo Ismodes. "Cybersociety and University Sustainability: The Challenge of Holistic Restructuring in Universities in Chile, Spain, and Peru". Sustainability 12, nr 14 (16.07.2020): 5722. http://dx.doi.org/10.3390/su12145722.
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The global challenge of the 2030 Agenda and the Sustainable Development Goals present a framework of opportunities, in which universities must respond to the demands of a sustainable social organisation by addressing the issues of quality education, the participation and inclusion of different sectors, and the need to promote university social responsibility. In response to this situation, we examine three experiences that highlight the reorganisation demanded at each of the three organisational levels: (1) Macro: the need for cooperation between different universities in Chile’s “macrocampus”; (2) Meso: the organisation and running of faculties in light of the challenges to renew curriculums with the experience implemented by the Social Sciences Faculty of Pablo de Olavide University in Spain; and, (3) Micro: the integration of students and commitment to the needs of the social surroundings, with the E-QUIPU experience implemented at Pontifical Catholic University of Peru (PUCP) in Peru. The report we present is based on a case study, and the findings and conclusions lead us to propose a new holistic-organisational paradigm to facilitate the sustainability of universities. The results of the restructuring allowed us to conduct a meta-evaluation of the sustainability of organisations within a problematic situation (COVID-19), which tested the results of the restructuring objective of Cybersociety.
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Doyle, Peter. "The Catholic Federation 1906–1929". Studies in Church History 23 (1986): 461–76. http://dx.doi.org/10.1017/s0424208400010755.
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Bishop Casartelli of Salford wrote in his diary for 13 October 1906, ‘Deo Grattas! The magnificent Catholic Demonstration … organised by our new Catholic Federation, has been a wonderful success … 40,000 or more from every part of the Diocese. Extraordinary enthusiasm.’ His joy was understandable, for the Catholic Federation had been founded only a few months before. The aim had been to start something altogether different from the many specific Catholic societies already in existence. It was to be a powerful Catholic organisation knit together in unity and solidarity, with the spirit of the Maccabees and the spirit of faith sending an electric current of living and vital Catholicity into the soul of every unit, and calling them to action against the growing hosts of enemies of God, Religion and Social Democracy.
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Kajinić, Josip. "Komparativna analiza prostorne organizacije Katoličke Crkve na hrvatskoj obali Jadrana. Promjene nakon Drugoga svjetskog rata te perspektive buduće reorganizacije". Geoadria 21, nr 2 (18.07.2016): 183. http://dx.doi.org/10.15291/geoadria.14.
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This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.
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Kajinić, Josip. "Comparative analysis of the spatial organisation of the Catholic Church on the Croatian Adriatic coast. Changes after World War II and perspectives for its future reorganisation". Geoadria 21, nr 2 (2.01.2017): 183–209. http://dx.doi.org/10.15291/geoadria.15.
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This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.
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Whyte, David. "Viral Intimacy and Catholic Nationalist Political Economy". Anthropology in Action 27, nr 3 (1.12.2020): 39–43. http://dx.doi.org/10.3167/aia.2020.270309.
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Changes in the conduct and regulation of intimacy during the COVID-19 crisis in the Republic of Ireland has uncovered the legacy of Catholic nationalism in Irish capitalism. Many commentators analysed the increased welfarism and community service provision as the suspension of Irish neoliberalism. In fact, the Irish COVID-19 response is shaped by a longer tradition of political and economic approaches that have their genesis in the revolutionary Catholic state following independence from Britain. Based on ethnography of community development practices in a rural Irish region, the article describes how Catholic nationalist influences are present in the collection of institutions involved in the Community Response and its approach to spatial organisation. The governance of the response also sheds light on a lack of intimacy between citizen and state that is not only the product of neoliberal structural adjustments but is uniquely characteristic of the Catholic ethos that influences Irish capitalism.
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Kirk, James. "The ‘Privy Kirks’ and their Antecedents: The Hidden Face of Scottish Protestantism". Studies in Church History 23 (1986): 155–70. http://dx.doi.org/10.1017/s0424208400010597.
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The history of Scottish protestantism as a clandestine, underground movement can be traced, albeit unevenly, over three decades from parliament’s early ban on Lutheran literature in 1525 to the protestant victory of 1560 when, in disregard of the wishes of its absent queen then resident in France, parliament finally proscribed the Latin mass and the whole apparatus of papal jurisdiction in Scotland and adopted instead a protestant Confession of Faith. Out of a loosely-defined body of beliefs in the 1530s, ranging from a profound dissatisfaction at ecclesiastical abuse (shared by those who remained Catholic), to a recognition of the need for a reformation in doctrine (less readily conceded by orthodox Catholics), Scottish protestantism by the 15 50s had developed a cellular organisation, enabling it to survive periodic persecution. Early protestants, themselves brought up within the Catholic church as baptised and communicating members, by the 1550s had taken the agonising and momentous step of separating themselves from the fellowship of the established church by forming their own separate communities of believers, worshipping in secret and centred on the privy kirks which arose in the years immediately preceding the Reformation.
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Мищишин, Ірина. "Meaningful and procedural peculiarities of family advising (on the example of the activity of advising centers (poradnia) at Ukrainian Greek and Catholic churches of Lviv)". Pedagogika. Studia i Rozprawy 28 (2019): 291–301. http://dx.doi.org/10.16926/p.2019.28.22.
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The main historical branches, technological peculiarities and meaningful aspects of the activity of psycho-pedagogical advising centers at Greek and Catholic churches of Lviv are analyzed in the article. These institutions are the regenerated experience of the Ukrainian society. Under the nowadays conditions, concerning the affiliation of such institution to church, Ukrainian people trust them more than state organisations of the same direction. The specific technological approaches concerning the organisation of advising are worked out in these centers. The bunch of problems which are being solved is also determined. Taking into account the foreign works in the sphere of advising, the professionals of the church advising centers achieve a great success in giving a consultative help and support to those who need it.
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Curtin, Nancy J. "The transformation of the Society of United Irishmen into a mass-based revolutionary organisation, 1794-6". Irish Historical Studies 24, nr 96 (listopad 1985): 463–92. http://dx.doi.org/10.1017/s0021121400034477.
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The Society of United Irishmen, formed in the autumn of 1791 as a middle-class club dedicated to achieving parliamentary reform and catholic emancipation, was eventually transformed into a mass-based, secret revolutionary organisation determined to establish a non-sectarian republic in Ireland. Approaching near extinction in 1794, the United Irishmen recovered within the next two years to become a formidable revolutionary threat. With amazing rapidity the United Irishmen managed to harness a politically-discontented middle class, radical artisans and tradesmen, economically and socially vexed peasants, amfa loose association of catholic agrarian rebels commonly known as Defenders into a more or less coherent force. The swiftness with which this” alliance was formed, burdened as it was with tensions along class and sectarian lines, was matched only by the quickness with which it collapsed under the strain of internal dissension and vigorous government repression.
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KOSICKI, PIOTR H. "The Soviet Bloc's Answer to European Integration: Catholic Anti-Germanism and the Polish Project of a ‘Catholic-Socialist’ International". Contemporary European History 24, nr 1 (19.01.2015): 1–36. http://dx.doi.org/10.1017/s096077731400040x.
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AbstractThis article explores an attempt by one Polish organisation – known until 1952 by the name of its weekly journal Dziś i Jutro, thereafter as PAX – to assemble a ‘Catholic-socialist’ international in the decade following the Second World War. This transnational project was predicated on co-operation across the Iron Curtain by Catholic thinkers and activists opposed to the rearmament and incorporation of (West) Germany into an integrated European community. The project's author Wojciech Kętrzyński deployed a discourse of protecting the ‘human person’ based on the prioritisation of global peace. Polish encounters with francophone Catholic activists from across Western Europe – especially with the French journal Esprit – bred serious intellectual engagement across the Iron Curtain at the level of Catholic philosophy and theology. Paradoxically, however, these activists accepted that the dignity of the human person would be best served by transnational anti-Germanism, at the price of complicity with – or outright participation in – Stalinism. The self-styled Catholic-socialist project thus failed, yet, surprisingly, it failed neither immediately nor completely. It thus reveals that possibilities existed throughout the cold war – even at the height of Soviet-bloc Stalinism – for intellectual, cultural and political exchanges and partnerships across the Iron Curtain.
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Nilan, Pam, i Gregorius Ragil Wibowanto. "Challenging Islamist Populism in Indonesia through Catholic Youth Activism". Religions 12, nr 6 (28.05.2021): 395. http://dx.doi.org/10.3390/rel12060395.
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This paper reports data from a study of young Catholic activists. They were concerned about the expansion of Islamist populism in democratic Muslim-majority Indonesia. They actively built inter-faith coalitions with local liberal Muslim youth groups and with pan-national Nahdlatul Ulama (NU), the largest independent Islamic organisation in the world. Islamist populism prioritises religious identity over the national identity of citizenship. In framing their citizenship activism against the current tide of Islamist populism, the informants in our study selectively engaged aspects of Catholic theology. They articulated their religious identity as coterminous with a nationalist identity centred on multi-faith tolerance and harmony. That discourse in itself refutes a key principle of Islamist populism in Indonesia, which argues for primordial entitlement.
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Amaral, Ana Rita. "Exhibiting Faith against an Imperial Background: Angola and the Spiritans at the Vatican Missionary Exhibition (1925)". Journal of Religion in Africa 50, nr 1-2 (10.08.2021): 79–108. http://dx.doi.org/10.1163/15700666-12340179.
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Abstract In 1925 the Vatican Missionary Exhibition took place, presenting thousands of objects sent by Catholic missions around the world. Resulting from substantial efforts by the Church, the exhibition had a significant public impact, with an estimated one million visitors. It marked a critical moment in the international affirmation of the Church, as well as the reformulation and expansion of its missionary policy in the aftermath of the Great War. Catholic missions and congregations in the Portuguese colonial empire participated in the exhibition. This article focuses on the Angolan case, where the Congregation of the Holy Spirit was the main protagonist of Catholic missionisation. I examine the organisation process, the circulation of norms and objects across imperial borders, and their exhibition at the Vatican. I discuss the tensions between the pontifical message and Portuguese missionary politics, as well as the intermediary position that the Spiritans occupied.
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Radde-Antweiler, Kerstin, i Hannah Grünenthal. "‘New Possibilities for Carrying out their Ministry to and for the Word of God’? The Roman Catholic Church as a Religious Organisation in Times of Deep Mediatisation". Ecclesial Practices 7, nr 1 (28.04.2020): 67–82. http://dx.doi.org/10.1163/22144417-bja10005.
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In this paper we look at mediatisation within the Roman Catholic Church. The article addresses the complex and diverse attitudes towards media in the church as an hierarchical organisation. Media-related, as well as other forms of communication were considered using the communicative figuration account in the qualitative analysis of the data. The analysis shows that the mediatisation amongst priests is generally low, although it increases in certain situations, such as within the committee structure of the organisation, to quite a high degree within lay groups. Our research suggests that there are opportunities for new participation in mediatisation, although the pace of innovation or datafication, for example, were not shown to be factors in this process.
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Davies, John. "Bishop Ambrose Moriarty, Shrewsbury and World War Two". Recusant History 25, nr 1 (maj 2000): 133–58. http://dx.doi.org/10.1017/s0034193200032040.
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Kenneth O. Morgan has argued that in 1945 it was ‘generally acknowledged that British society had undergone a massive transformation during the war years …’ The impact of World War Two on British society has been explored perceptively by Marwick and others. However, there has been little attempt to examine the impact of the war on the churches in Britain. This is especially the case with the Roman Catholic Church. The more general works have little to say of the Catholic church during this period. There have been some limited regional studies of Catholicism in the pre-war period but it is only for the post-war period, prior to and since the Second Vatican Council, that there has been any systematic attempt to examine structural changes in Catholicism. Hornsby-Smith in a series of enquiries has examined the social changes in the Catholic community in England since the Second Vatican Council. In a brief overview he described the Catholic church in England prior to the Council as having the characteristics of a ‘mechanistic’ organisation, namely a distinct hierarchical control structure, vertical relations between superiors and subordinates and an insistence on loyalty to the institution.
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Rothenberg, Nina. "The Catholic and the Communist Women's Press in Post-War Italy—An Analysis of Cronache and Noi Donne". Modern Italy 11, nr 3 (listopad 2006): 285–304. http://dx.doi.org/10.1080/13532940600937053.
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This article aims to provide a systematic, comparative analysis of two of the main women's mass publications in order to trace continuities and changes in the development of women's role in the public sphere in Italy. The analysis begins with an elaboration of the social and political context, which is crucial for the understanding of media texts in general. It shows how the existence of only limited political spaces in post-war Italian society due to the polarisation of Catholicism and communism delayed both an open political discourse on women's conditions and the gradual development of an autonomous and lay feminist movement. Noi Donne of Union Donne Italiene (UDI) was closely aligned with and financed by the Italian Communist Party (PCI) and lacked any substantial autonomy until the early 1970s, while Cronache of the Catholic women's organisation Centro Italiano Femminile (CIF) was a faithful instrument for the propagation of those Catholic concepts of femininity that were redefined and reinforced by the Vatican in the Catholic publication Civiltà Cattolica.
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Fidenko, Yulia L. "National Versions of Worship as a Basis for a New Mass to Come". Observatory of Culture, nr 6 (28.12.2014): 92–97. http://dx.doi.org/10.25281/2072-3156-2014-0-6-92-97.
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Deals with the regional aspects in the musical organisation of Mass related to the reforms of the Second Vatican Council. The author concretises the features of liturgical music reform and notes the specificity of its realisation in the practice of Catholic commons of the Asian part of Russia, from the Urals to the Far East. It is argued that a combination of musical material integrated in a holistic canonical invariant gives original features to worship in each parish.
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Cupać, Jelena, i Irem Ebetürk. "The personal is global political: The antifeminist backlash in the United Nations". British Journal of Politics and International Relations 22, nr 4 (9.09.2020): 702–14. http://dx.doi.org/10.1177/1369148120948733.
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Antifeminist mobilisation is growing in the United Nations. It is led by a coalition of certain post-Soviet, Catholic, and Islamic states; the United States; the Vatican; conservative nongovernmental organisations, occasionally joined by the Organisation for Islamic Cooperation, the League of Arab States, the UN Africa Group, and the G77. Uniting them is the aim of restoring the ‘natural family’ and opposing ‘gender ideology’. The group has become increasingly strategic, and its impact can already be seen in a number of UN fora, including the Security Council. By surveying feminist notions of backlash and comparing them to Alter and Zürn’s definition of ‘backlash politics’, the article gauges whether the group’s activities can be characterised as such politics. The conclusion is that they can, suggesting that we are looking at a group with the potential to alter not only the global course of women’s rights but also how politics is done within the UN.
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Ó hAnnracháin, Tadhg. "The Bishop’s Role in Two Non-Catholic States". Church History and Religious Culture 95, nr 2-3 (2015): 245–55. http://dx.doi.org/10.1163/18712428-09502002.
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This paper contrasts the very different roles played by the Catholic hierarchy in Ireland, on the one hand, and Turkish-occupied Hungary, on the other, in the movement of early modern religious reform. It suggests that the decision of Propaganda Fide to adopt an episcopal model of organisation in Ireland after 1618, despite the obvious difficulties posed by the Protestant nature of the state, was a crucial aspect of the consolidation of a Catholic confessional identity within the island. The importance of the hierarchy in leadership terms was subsequently demonstrated in the short-lived period of de facto independence during the 1640s and after the repression of the Cromwellian period the episcopal model was successfully revived in the later seventeenth century. The paper also offers a parallel examination of the case of Turkish Hungary, where an effective episcopal model of reform could not be adopted, principally because of the jurisdictional jealousy of the Habsburg Kings of Hungary, who continued to claim rights of nomination to Turkish controlled dioceses but whose nominees were unable to reside in their sees. Consequently, the hierarchy of Turkish-occupied Hungary played little or no role in the movement of Catholic reform, prior to the Habsburg reconquest.
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Rowlands, Marie B. "‘Rome’s Snaky Brood’: Catholic Yeomen, Craftsmen and Townsmen in the West Midlands, 1600–1641". Recusant History 24, nr 2 (październik 1998): 147–65. http://dx.doi.org/10.1017/s0034193200002442.
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At the beginning of the seventeenth century the neighbouring parishes of West Bromwich, Sedgley and Wolverhampton in South Staffordshire were notorious for popery. Although they lay close together they differed from each other in economy and organisation. West Bromwich was a rural parish with available water power, Sedgley was a rural parish on the coal outcrop with metal working, quarrying and lime burning. Wolverhampton was an ancient Minster with a market town, a seignorial borough set in a large Foreign containing three chapelries and many hamlets.
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Ombresop, Robert. "The Canon Law Society of Great Britain and Ireland and its Newsletter". Ecclesiastical Law Journal 5, nr 25 (lipiec 1999): 284–85. http://dx.doi.org/10.1017/s0956618x00003641.
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The organisation now known as the Canon Law Society of Great Britain and Ireland was founded in 1957, and its Newsletter was first published in 1969. The activities, publications and achievements of the Society within the Roman Catholic Church are manifold, and were acknowledged by Pope John Paul II when he granted an audience to participants of the 1992 annual conference held in Rome. This papal address is printed at the beginning of The Canon Law: Letter & Spirit (London 1995), the full commentary on the 1983 Code of Canon Law prepared by the Society.
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Gimžauskas, Edmundas. "The Activities of Fr Friedrich Muckermann in 1918–1919 in Vilnius: A Significant Application Towards a Civil Society? (The Phenomenon of the Christian Workers League)". Lithuanian Historical Studies 18, nr 1 (8.01.2013): 67–103. http://dx.doi.org/10.30965/25386565-01801003.
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The activities of the German priest Friedrich Muckermann in Vilnius would belong to those cases when an extraordinary personality influenced crucially the development of the public process, by rallying an abundant crowd of followers. The assumptions of the social activities initiated by this Jesuit priest consisted of the transformation of the Catholic Church at the beginning of the 20th century from a confessional to a social category, and the conditioned general operation of the latter phenomenon. At the turn of 1918–1919 in Vilnius, due to the efforts of Muckermann, the League of Christian Workers appeared and gained more and more popularity in lower social strata. This seriously worried the Bolshevik government. Activists of the national movements conflicting with each other, in turn, understanding the prospects for the cultural-social consolidation begun by the priest to become political, naturally sought to influence the League. The arrest of Muckermann by the Bolsheviks not only encouraged a shift by the League to the Polish side, but also changed the nature of the organisation in the direction of radical action. Members of the League contributed actively to the capture of Vilnius by the Polish army in April 1919. And from that time, the organisation can be considered to be Polish, which in no way could be said about the League run by Muckermann. Leaving Bolshevik captivity at the end of 1919 in an exceptional way, he became not only a famous Catholic activist in interwar Germany, but also a symbol of the Christian resistance to Nazism.
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Aspinwall, Bernard. "Changing Images of Roman Catholic Religious Orders in the Nineteenth Century". Studies in Church History 22 (1985): 351–63. http://dx.doi.org/10.1017/s0424208400008068.
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‘“Camelot-Camelot:” said I to myself “I don’t seem to remember hearing of it before. Name of the asylum, likely.”’ so said Mark Twain’s Connecticut Yankee at King Arthur’s Court. But the irony is that the joke is now on Twain. In examining The Discovery of the Asylum, David J. Rothman has persuasively argued that the American asylum which developed in the 1820s and 1830s served a dual purpose. It would create the correct desirable attitudes within its inmates and by virtue of its success, set an example of right action to the larger society. The well-ordered asylum would exemplify the proper principles of social organisation and thus insure the safety of the republic and promote its glory. My purpose is to suggest that the monastery in Europe served a similar purpose. Europeans faced similar social and political problems to Americans and the rediscovery of monasticism paralleled the growth of American institutions and served a similar purpose in the public arena. In the process a more tolerant and sympathetic attitude towards religious orders emerged.
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Parmanand, Sharmila. "The Philippine Sex Workers Collective: Struggling to be heard, not saved". Anti-Trafficking Review, nr 12 (29.04.2019): 57–73. http://dx.doi.org/10.14197/atr.201219124.
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The Philippine Sex Workers Collective is an organisation of current and former sex workers who reject the criminalisation of sex work and the dominant portrayal of sex workers as victims. Based on my interviews with leaders of the Collective and fifty other sex workers in Metro Manila, I argue in this paper that a range of contextual constraints limits the ability of Filipino sex workers to effectively organise and lobby for their rights. For example, the Collective cannot legally register because of the criminalisation of sex work, and this impacts their ability to access funding and recruit members. The structural configuration of the Philippines’ Inter-Agency Council Against Trafficking incentivises civil society organisations to adhere to a unified position on sex work as violence against women. The stigma against sex work in a predominantly Catholic country is another constraint. Recently, President Rodrigo Duterte’s war on drugs has been weaponised by some members of the police to harass sex workers. Finally, I reflect on strategies the Collective could adopt to navigate the limited space they have for representation, such as crucial partnerships, outreach work, and legal remedies.
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Lau, Arnold Lindros, i Jayeel Serrano Cornelio. "Tzu Chi and the Philanthropy of Filipino Volunteers". Asian Journal of Social Science 43, nr 4 (2015): 376–99. http://dx.doi.org/10.1163/15685314-04304004.
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This paper examines how local Filipino volunteers frame their participation and membership in the Tzu Chi Foundation, a worldwide Buddhist philanthropic organisation headquartered in Taiwan. These volunteers were recruited into Tzu Chi after receiving disaster aid in the wake of Typhoon Ketsana in 2009 in the Philippines. They participate not just in philanthropic activities, but also in Buddhist religious instruction and rituals. We suggest, however, that the volunteers, who are mostly non-Chinese, urban poor, and Catholic, frame their participation in terms of personal transformation through self-discipline and self-fulfillment. These are facets that render their philanthropic participation in Tzu Chi not so much as religious as it is aspirational. In other words, participating in Tzu Chi for local Filipino volunteers is not about religion, but rather aspiration, in contrast to earlier studies that have emphasised Buddhist awareness as crucial to members of Tzu Chi. This piece contributes to the emerging literature that documents Tzu Chi as an increasingly inclusive organisation that downplays its traditionally Chinese diasporic character.
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Asmaruddin, Sheilla Noveta. "Improving the Lecturers of Musi Charitas Catholic University Speaking Skills through Oral Presentation". Metathesis: journal of English language, literature, and teaching 2, nr 1 (30.04.2018): 81. http://dx.doi.org/10.31002/metathesis.v2i1.623.
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<p class="AbstractText">This research is aimed at investigating whether oral presentation technique was able to be used as a way to develop the lecturers of Musi Charitas Catholic University speaking skills, Palembang. This study is a quasi experimental design, specifically, it is a one group pretest posttest one. There were 22 lecturers taken as samples based on availability. These lecturers were from three faculties - Faculty of Business and Accounting; Faculty of Science and Technology; Faculty of Health Science. Training were administered for five days for each lecturers from different faculties. A speaking rubric was used to evaluate the lecturers' speaking skills development by two experts in TESOL. Paired t-test and multiple regression were used as statistical analysis to find the siginificance and the depth of influence of each category of speaking techniques. Those categories were organisation, content and presentation. The significant finding of the research is that oral presentation technique was able to improve the lecturers' speaking skill in terms of talk of performance.</p><p><strong> </strong></p>
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Banos Sanchez-Matamoros, Juan, i Warwick Funnell. "War or the business of God". Accounting, Auditing & Accountability Journal 28, nr 3 (16.03.2015): 434–59. http://dx.doi.org/10.1108/aaaj-01-2014-1588.
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Purpose – The purpose of this paper is to establish the importance of accounting in the management of Spanish military hospitals by the St John’s Order (SJO) of the Roman Catholic Church in the eighteenth century, a time of crisis between the Church and the State. The sacred mission of the Order required that they had a significant role outside the Roman Catholic Church in the care and treatment of the sick and infirm which required them to establish hospitals throughout Spain and across the lands that it had conquered. The study establishes that accounting played a key role in ensuring the success of the unconventional commercial relationship between the SJO and the government and the military. Design/methodology/approach – Niebuhr’s typology is used to help understand how accounting practices were consistent, indeed essential, expectations of the sacred mission of the SJO and not something which represented a denial of the Order’s religious beliefs. The paper relies primarily on documents and other material located in Spanish archives. Findings – The SJO accepted that secular accounting and accountability processes were relevant to their search for God’s love and to showing this love to others. The need for the Order to be accountable to the State was not regarded as profane and antithetical to their religious beliefs. Adopting Niebuhr’s typology of religion and society, this study concludes that the Order was an extraordinary example of Christ the transformer of the culture. Originality/value – This study recognises the need to deepen the understanding of the way in which accounting practices have often played a critical role in the activities of religious organisations by examining an extraordinary example of one organisation which was engaged in an unusual, ongoing, highly complex commercial relationship with the Spanish State.
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Rędziński, Kazimierz. "Aktywność kulturalno-oświatowa Stowarzyszenia Katolickiej Młodzieży Rękodzielniczej „Skała” we Lwowie (1856–1914)". Kultura - Przemiany - Edukacja 8 (2020): 13–31. http://dx.doi.org/10.15584/kpe.2020.8.2.
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In the times of the Partitions, the Austrian authorities permitted, in the year 1856, that a Polish association of craftsmen combining mutual aid with cultural and educational activity be established. Within the scope of the activity of 'Skała', two periods are distinguished: paternalistic, until the year 1889, and also democratised, after making changes in the articles of association in this latter year. In the first period of its activity, only be craftsman apprentices being bachelors enjoyed the right to become the full members, and women were not permitted to join the Association. The members of it had no say in the aspect of electing the governing bodies, or the decisions made by them. The reason for that fact was that the organisation was more like a brotherhood of people sharing the same religious convictions. Making changes in the articles of association in the year 1889 introduced the democratic rules of functioning the Association. Since that time on, anyone who was a male follower of catholic faith, be it a cratfsman or an industrialist, was permitted to join it. All the authorities of the organisation were elected. The objective of the Association was to educate catholic youths, nurturing religious spirit among them and educating them to become good craftsmen. The leading forms of the activity were general and vocational further training. The cultural sphere included the activity of own groups of artists: a choir, an orchestra and a theatre ensemble. A significant role in Polish patriotic upbringing was that played by the celebrations of national anniversaries: the Constitution of the Third of May, the national uprisings and the Polish-Lithuanian Union. The means of attaining this objective was also literary soirées dedicated to poets and writers having merits for Polish nation: Adam Mickiewicz, Kornel Ujejski, Józef Ignacy Kraszewski and Henryk Sienkiewicz.
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Jasiński, Grzegorz. "Jehovah’s Witnesses in Warmia and Mazury after World War II (until 1950)". Masuro-Warmian Bulletin 304, nr 2 (20.07.2019): 243–83. http://dx.doi.org/10.51974/kmw-134842.
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The article concerns the organisation and religious activity of Jehovah’s Witnesses in Warmia and Masuria after World War II, to their suppression by the state in July 1950. The appearance of Jehovah’s Witnesses in these areas resulted from two natural and forced settlement processes. This community consisted of three groups of followers: Polish settlers, Ukrainians from the “Wisła” deportation action, and local groups cooperating with each other. In total, they formed a group of over a thousand people. From 1947, they were subject to the actions and repressive measures of the state and security authorities as the “American denomination.” They often also met with hostility from provincial communities, Catholic clergy and associations of Protestant Churches
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Pavlin, Tomaž, i Zrinko Čustonja. "Sokol". Kinesiology 50, nr 2 (2018): 260–68. http://dx.doi.org/10.26582/k.50.2.15.
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The Sokol gymnastic movement was an important part of civil societies of Slavic nations. The first Sokol society within Yugoslavian nations (Slovenes, Croats, Serbs) was founded in 1863 in Ljubljana and in a few decades, it spread throughout the Slovene, Croatian, and Serbian territories. In the Austro-Hungarian period before WWI, Sokol valued itself as a national, liberal and emancipation-seeking movement, based on the Tyrsch’s gymnastics and national and pan-Slavic idea. In 1919, following the end of WWI and with the formation of the Yugoslav state, the national Sokol organisations merged in the centralised Yugoslav Sokol Union. The Yugoslavian state went through difficult political situations and confrontations in the first decade, which culminated in the summer of 1928 with shooting in the parliament in Belgrade. In attempting to solve the situation, King Aleksandar Karadjordjević proclaimed the so-called Sixth January Dictatorship (1929). Consequently, the government, with the approval of the King, adopted, on the 4th of December 1929, the law on establishing of a new all-state gymnastic organisation Sokol of the Kingdom of Yugoslavia. The new Sokol organisation, based on the Sokolism of the former Yugoslav Sokol (Sokol’s gymnastics, principles, national-liberal and Slavic idea) was constituted at the beginning of 1930. It was supported by the King and government and the King’s son, Prince Petar became the leader of the Sokol organisation. After the assassination of king Aleksandar (1934), in the filling-in period of Prince Pavle (1935-41) and government of the Prime Minister Milan Stojadinović (1935-39), Sokol of the Kingdom of Yugoslavia fell out of political grace in the western Roman-Catholic regions and it had to defend its position. Due to drasticall changes in international policy (German revisionist policy, the “Anschluss” in 1938 and the Czechoslovakian crisis in 1938/39), more militaristic practices were included in the Sokol’s professional work to preserve a free and independent state. During tense diplomatic events in March 1941, when Yugoslavia entered the Nazi- Fascist camp, Sokol supported a military putsch and stepped into the front lines of demonstrations. In that mood, Sokol faced the Nazi-Fascist attack on Yugoslavia in April 1941 and the beginning of WWII in the Yugoslav territory.
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Beecheno, Kim. "Faith-Based Organisations as Welfare Providers in Brazil: The Conflict over Gender in Cases of Domestic Violence". Social Inclusion 7, nr 2 (24.06.2019): 14–23. http://dx.doi.org/10.17645/si.v7i2.1977.
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What does the growth of faith-based organisations (FBOs) in social welfare mean for women’s rights and gender equality, especially within advocacy services for women experiencing domestic violence? Through empirical research within a Catholic-based organisation providing welfare services to abused women in São Paulo, Brazil, this article argues that FBOs can negatively impact the provision of women’s rights when conservative and patriarchal views towards gender and women’s roles in society are maintained. A heavily matrifocal perspective, where women’s identity and subjectivity are mediated through their normative roles as wives, mothers and carers of the family, appears to offer little possibility of change for abused women, who are encouraged to forgive violent husbands and question their own behaviour. Mediation between couples is promoted, undermining women’s rights upheld through Brazil’s domestic violence law (Lei Maria da Penha no 11.340). Furthermore, the focus of family preservation, supported by a patriarchal state, means that violence against women (VAW) appears to be subordinated to a focus on family violence and violence against children. In this case, faith-based involvement in social welfare rejects the feminist analysis of VAW as a gender-based problem, viewing it as a personal issue rather than a collective or political issue, making women responsible for the violence in their lives.
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Behrend, Heike. "The Rise of Occult Powers, AIDS and the Roman Catholic Church in Western Uganda". Journal of Religion in Africa 37, nr 1 (2007): 41–58. http://dx.doi.org/10.1163/157006607x166582.
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AbstractTaking as my example a lay organisation of the Roman Catholic Church, the Uganda Martyrs Guild, which entered the public domain in western Uganda in the 1990s and started to organise witch and cannibal hunts, I offer two arguments to the ongoing debate on the rise of occult forces in Africa. First, against the tendency to find the origin of the rise of occult forces in the invisible hand of capital, I relate the dramatic activation and rise of occult forces in Africa to the large increase in death rates caused by the AIDS epidemic (and to a lesser extent local wars). Although various scholars have shown in detail that in Africa contemporary Christianity has not put an end to witchcraft and the occult, but instead provided a new context in which they make perfect sense, they missed the point that precisely the fight against the occult reproduces and strengthens the 'enemy'. As I try to show, Christian anti-witchcraft movements are instrumental in reinstating the occult powers they fight against.
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Nedeljkovic, Sasa. "Sketches of the Serbs in Cavtat until 1945". Zbornik Matice srpske za drustvene nauke, nr 142 (2013): 163–81. http://dx.doi.org/10.2298/zmsdn1342169n.
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At the end of 19th and in the first half of 20th century Catholic Serbs consisted the majority in Cavtat, also known as ?little Belgrade? for that reason. They permanently confronted Croatian nationalists who aspired to make Cavtat a Croatian city. People from Cavtat closely cooperated with national societies from Dubrovnik. National Women?s Cooperative from Dubrovnik opened in 1920 a branch in Cavtat with ?Pcelica? institution. Serbian Sisters? Circle (Kolo srpskih sestara) opened a vocational school in Cavtat at its own expense. The school was governed by Women?s Charitable Organisation from Cavtat, and financed by the Circle. King Aleksandar and Queen Marija received an enthusiastic welcome when they visited Cavtat in 1925. Catholic Serbs considered the Sokol Movement (Sokolsko drustvo) a binding thread of Yugoslav society. The Sokol Movement in Cavtat was the most active and the largest society in Cavtat until the April War in 1941. Cavatat municipality was separated from Konavle in 1937. The Yugoslav Radical Union (JRZ) led by Niko Vragolov won the elections. According to the Cvetkovic-Macek Agreement from August 26th, 1939 Cavtat was separated from Banovina of Zeta and allotted to Banovina of Croatia. The Croatian Peasant Party (HSS) in Banovina of Croatia used its leading position to expand persecutions and deprivations of Catholic Serbs, the Yugoslavs and the Sokols. Local newspapers, especially magazines Dubrovnik and Sokolski glasnik, reported about these persecutions. In Banovina of Croatia municipality of Cavtat was appended in 1940 to the municipality of Konavle with the seat in Gruda. Everything that happened in and around Dubrovnik in Banovina of Croatia was an introduction to what was happening later in the Independent State of Croatia (NDH). The Ustashi persecutions did not cause Catholic Serbs to break down. During the Second World War Dubrovnik and Cavtat were important strongholds of the Yugoslav Army in the Homeland. After the War Cavtat became part of Croatia.
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Mujadžević, Dino. "The Consolidation of the Islamic Community in Modern Croatia: A Unique Path to the Acceptance of Islam in a Traditionally Catholic European Country". Journal of Muslims in Europe 3, nr 1 (16.04.2014): 66–93. http://dx.doi.org/10.1163/22117954-12341276.
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Abstract Although relations between Catholic Croatia and Islam were burdened historically by more than three centuries of Ottoman/Bosnian-Habsburg/Croatian warfare on Croatian soil, creating an extremely negative image of Muslims in the Croatian culture and collective memory, during most of the 20th century, with exception of early 1990s, attitudes towards Islam and Muslims in Croatian society were surprisingly mostly positive. The legal status of the sole Muslim representative organisation, the Islamic Community in Croatia, was confirmed by special agreement with the state in 2002. The author argues that besides the obvious cultural and linguistic proximity of Bosnian Muslims and Croats, several factors contributed to this positive environment: the remoteness of Ottoman wars in time, a fear of a common political enemy (Serbia), and the Austro-Hungarian tradition of early legal recognition of Islam.
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Čeladín, Jindřich. "The Era of Book Smugglers in Lithuania in the Second Half of the 19th Century and Its Contribution to the Creation of the Modern Lithuanian Nation". Acta Musei Nationalis Pragae – Historia litterarum 63, nr 3-4 (2019): 33–39. http://dx.doi.org/10.2478/amnpsc-2018-0005.
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The defeat of the Polish-Lithuanian uprising in 1863–1864 was followed by a new repressive policy. Its primary objectives were to suppress any ideas of the Polish-Lithuanian state and to establish the Russian system at any cost. The Russian government tried to remove Lithuanian and Polish languages from public life, limit the influence of the Catholic Church, spread Orthodoxy, support the Russian education system and prohibit the printing of Lithuanian publications. The Catholic Church, headed by the bishop of Samogitia, Motiejus Valančius, joined the quiet opposition to the Russian Empire. Valančius organised the printing of Lithuanian books in Prussia – he established a secret organisation that smuggled books to Lithuania and distributed them there. Thanks to him, the foundations of the new Lithuanian national movement were laid. It supported the creation of national literature, the establishment of secret Lithuanian schools and the strengthening of the position of the Lithuanian language in the Church. The Lithuanian national revival opposed not only Russification efforts but also Polonisation in both ethnic and political sense. The era of book smugglers in Lithuania between 1865 and 1904 played a crucial role in the process of the formation of the modern Lithuanian nation. This is the main reason why the national movement of the Lithuanians also became a subject of political discussions in the early 20th century.
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Morris, R. J. "Reading the riot commission: Belfast, 1857". Irish Historical Studies 43, nr 164 (listopad 2019): 194–219. http://dx.doi.org/10.1017/ihs.2019.50.
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AbstractThe year 1857 saw the first of the great riot commissions which provided much source material for Belfast history. It should be read as a continuation of the street conflict of that summer. Careful reading shows the skill with which the weak Catholic/Liberal alliance of the city managed the flow of witnesses and the naiveté of the Orange/Protestant lawyers. The Catholic/Liberal side ‘won’ the inquiry, achieving their aim of convincing the Dublin government that the local police force was ineffective if not sectarian and that Orange Order culture and evangelical street preaching was responsible for the disorder. Practical outcomes were limited. Resources were limited due to demands in other parts of Ireland and the process of taking first-class troops from Ireland to deal with the Indian mutiny. Considered in light of theories of ‘civil society’, the court was a means of countering the imperfections of representative government. Considered in the context of Ireland as a whole, events demonstrated the weakness of the Dublin authorities, their ignorance of Belfast and the importance of the resident magistrate. Much was concealed from the inquiry. The following months revealed evidence of an active Ribbon-style organisation, and the animosity of the local police and the constabulary. Attention to working class sectarianism diverted attention from elite failure to manage the class relationships of a fractured civil society.
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Slavkova, Magdalena. "Religious and social commitment of the Bulgarian Roma migrants in Spain". Local Economy: The Journal of the Local Economy Policy Unit 33, nr 2 (marzec 2018): 224–41. http://dx.doi.org/10.1177/0269094218762458.
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This paper is configured as an ethnographic discussion on the religious and social ties of different Roma/Gypsy communities from Bulgaria within their post-socialist labour migrations to Spain. It aims to add new fieldwork results and interpretations to the lacuna of studies on the interrelations between faith and migration. Most publications show the specificity of Roma economic activities in the context of their migratory movements, but the role of religious network and its social commitment is a less analysed issue. Roma migrants have different religious profile and are Orthodox Christians, Muslims, or Evangelical Christians. Bearing in mind the religious landscapes in Bulgaria and Spain, which are predominantly Orthodox or Catholic, respectively, all migrant workers have left from an Orthodox home country and settled in a Catholic destination country. The text examines Roma mobility from the early 1990s until today. While settling in Spain, Roma/Gypsies present themselves to Spanish people as ‘Bulgarians’ and they are often recognised by them in this way. In the period prior to Bulgaria’s accession to the European Union in 2007 most Roma migrants had no residence or work permits or neither. In some cases, they benefited from the services of the ‘Caritas’ Catholic organisation. However, they are not influenced by Catholicism as a faith and have only pragmatic aims in using its services. In this dynamic context, the social ties created on the basis of joining a particular religious community acquire importance for Evangelical believers, unlike the Orthodox Christians and the Muslims who rely on their family contacts mostly. Evangelical networks have a double accumulation effect and the believers employ both bridging and bonding social ties in producing their religious and social commitment. However, the social potential of the Evangelical networks is not fully used by Roma migrants in Spain.
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van de Donk, Wim. "Subsidiarity as an experience and inspiration: The case for Regionomics in North Brabant". European View 18, nr 1 (kwiecień 2019): 45–51. http://dx.doi.org/10.1177/1781685819845818.
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The principle of subsidiarity has been enshrined in European politics since the development of Catholic social teaching and the emergence of Christian Democratic parties, culminating in it becoming a core guiding principle for the actions of the EU. However the roots of the concept go far deeper than the simple interaction between the EU and other levels of government, as subsidiarity is a reflection of the relational and social characteristics of human beings and their mutual interdependence. In addition, the principle of subsidiarity should not only be considered in its vertical dimension between various levels of power, but also horizontally in terms of the interactions between different forms of organisation (e.g. state, civil society and the market). In the end, active subsidiarity is what distinguishes the European perspective on society from the Anglo-American emphasis on freedom and a just society.
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Wils, Lode. "Van de scholierenbeweging, via de landdagbeweging, naar een volksbeweging? Pol De Mont (1857-1931)". WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 78, nr 1 (18.12.2019): 36–63. http://dx.doi.org/10.21825/wt.v78i1.15720.
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De veelzijdige literator Pol De Mont (1857 -1931) droeg gedurende decennia aanzienlijk bij tot de ontwikkeling van de Vlaamse taalbeweging in de richting van een nationale volksbeweging. Hij was een van de initiatiefnemers in de organisatie van een katholieke Vlaamse scholierenbeweging in de jaren 1870. Na zijn overgang naar het vrijzinnig liberalisme werd hij een voorvechter van de samenwerking van confessionele en vrijzinnige flaminganten, en van de democratische verruiming van hun beweging. Hij beleed heel sterk de völkische verbondenheid van Vlaanderen met Duitsland, sympathiseerde in de Eerste Wereldoorlog met het activisme, en werd een anti-Belgisch nationalist.__________
From the student movement via the ‘Landdag’ [Diet] movement towards a popular movement? Pol De Mont (1857-1931)
The protean belletrist Pol De Mont (1857-1931) was for many decades instrumental in the Flemish movement’s transition from a predominantly linguistic movement towards a mass national movement. De Mont played a leading role in the organisation of a Catholic Flemish student movement in the 1870s, and, following his conversion to secular liberalism, became an ardent proponent of an augmented collaboration between confessional and non-denominational flamingants, and of a democratic enlargement of the movement. Moreover, De Mont would profess the völkisch [folkish] union between Flanders and Germany, sympathise with the activist movement during the First Word War, and ultimately proclaim himself an anti-Belgian nationalist.
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Wils, Lode. "Van de scholierenbeweging, via de landdagbeweging, naar een volksbeweging? Pol De Mont (1857-1931)". WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 78, nr 1 (18.12.2019): 36–63. http://dx.doi.org/10.21825/wt.v78i1.15720.
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De veelzijdige literator Pol De Mont (1857 -1931) droeg gedurende decennia aanzienlijk bij tot de ontwikkeling van de Vlaamse taalbeweging in de richting van een nationale volksbeweging. Hij was een van de initiatiefnemers in de organisatie van een katholieke Vlaamse scholierenbeweging in de jaren 1870. Na zijn overgang naar het vrijzinnig liberalisme werd hij een voorvechter van de samenwerking van confessionele en vrijzinnige flaminganten, en van de democratische verruiming van hun beweging. Hij beleed heel sterk de völkische verbondenheid van Vlaanderen met Duitsland, sympathiseerde in de Eerste Wereldoorlog met het activisme, en werd een anti-Belgisch nationalist.__________
From the student movement via the ‘Landdag’ [Diet] movement towards a popular movement? Pol De Mont (1857-1931)
The protean belletrist Pol De Mont (1857-1931) was for many decades instrumental in the Flemish movement’s transition from a predominantly linguistic movement towards a mass national movement. De Mont played a leading role in the organisation of a Catholic Flemish student movement in the 1870s, and, following his conversion to secular liberalism, became an ardent proponent of an augmented collaboration between confessional and non-denominational flamingants, and of a democratic enlargement of the movement. Moreover, De Mont would profess the völkisch [folkish] union between Flanders and Germany, sympathise with the activist movement during the First Word War, and ultimately proclaim himself an anti-Belgian nationalist.
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Aalders, M. J. "H.J. Spijker (1802-1870). Een Kennismaking". Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 81, nr 1 (2001): 46–69. http://dx.doi.org/10.1163/002820392x00608.
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AbstractH. J. Spijker (1801-1870) was one of the most important liberal administrators of the Nederlandse Hervormde Kerk (Netherlands Reformed Church) of the second half of the nineteenth century. He was first heard of in a discussion about a revision of the 'Algemeen Reglement van de Nederlandse Hervormde Kerk' (The constitution of the church). In this discussion he proved to be an ardent supporter of a more democratic church structure. In 1852, Spijker became a member of the 'Algemene Synodale Commissie', the Synod's executive committee. Being in favour of the separation of Church and State he played an important role in 1853 by urging for moderation when relations between Protestants and Catholics were severely tried, owing to the restoration of the Catholic hierarchy (1853). This did not make him beloved by all. As a result he lost his position in the organisation; he returned in 1860 in the national church council, however, first as chairman of the Synod and a year later as chairman of the 'Algemene Synodale Commissie'. His most important contribution again had to do with a more democratic church structure. In 1852 this liberal attitude brought him into contact with J.R. Thorbecke, who found a position for him in the 'Departement van Eredienst'. When he died in 1870 the separation of Church and State, as laid down in the constitution of 1848, was almost completely realised. Spijker's contribution had been considerable.
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Loughlin, James. "The Irish Protestant Home Rule Association and nationalist politics, 1886–93". Irish Historical Studies 24, nr 95 (maj 1985): 341–60. http://dx.doi.org/10.1017/s0021121400034258.
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As a proportion of their total population in Ireland, the number of protestants who became committed to the home-rule cause was undoubtedly small; and that being so, their role in nationalist politics in this period has usually been either overlooked, minimised, or misrepresented. Indeed one I recent writer has claimed that in Ulster ‘almost nobody — except my grandfather’ was prepared to support Gladstone's first home-rule bill.The purpose of this paper, though, is not only to describe the extent of protestant support for home rule, but to attempt an assessment of the influence in home-rule politics of the Irish Protestant Home Rule Association (hereafter I.P.H.R.A.). As a protestant organisation it both exercised an influence on British liberal thinking on home rule and provided a perspective on Irish nationalism that was, in some very important respects, different from that of the overwhelmingly catholic National League.
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Sian, Suki, Francesca Magli, Alberto A. Nobolo i Enrico Guarini. "Enacting accountability: The case of the Asili di Carità, 1913–1926". Accounting History 25, nr 2 (10.05.2019): 237–60. http://dx.doi.org/10.1177/1032373219845918.
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The Asili di Carità was a non-profit educational institution established for very young children by the Catholic Church in 1836 in the City of Milan. This study shows how the First World War, changes in political ideology and economic developments in northern Italy directly impacted upon the, sometimes precarious, financial position of the Asili. Within the context of such change, the Board of the Asili enacted accountability through the maintenance and presentation of accounting records and meetings with stakeholders. This study draws from both public and private archives to examine the decisions made by the Board in response to change. The study focuses on the Asili’s relations with its most economically powerful stakeholders in the period from 1913 to 1926 as it transitioned from a privately funded organisation to one that was funded predominantly by the Municipality of Milan, before reverting to private hands.
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Middleton, S., i W. Pfeilschifter. "International translation of Fever, Sugar, Swallow Protocols: The Quality in Acute Stroke Care Europe Project". International Journal of Stroke 15, nr 6 (16.04.2020): 591–94. http://dx.doi.org/10.1177/1747493020915130.
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The Quality in Acute Stroke (QASC) trial demonstrated a significant reduction in death and disability when clinicians were assisted to introduce protocols to manage fever, hyperglycaemia (sugar) and swallowing (FeSS) following stroke. We describe a unique international collaboration between the Nursing Research Institute at Australian Catholic University; the European Stroke Organisation; and the Angels Initiative, working collaboratively to support implementation of the nurse-led FeSS Protocols in 20 European countries. We currently have 71 hospitals from 16 countries participating (hospitals from four countries are in the preparation phase) with 49 hospitals currently entering data (n=2819 patients to-date). Baseline data have been received from 39 hospitals, with FeSS Protocol implementation commenced at 16 hospitals. Five hospitals have completed the Project. 'Upscale and spread' of these evidence-based, nursing protocols into countries with vastly different healthcare systems, many of whom also have no access to the latest stroke therapies, is likely to make a significant impact in reducing death and disability after stroke.
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Sedliar, Oleksandr. "Заснування та перші роки діяльності товариства імені Михайла Качковського 1874–1877". Roczniki Biblioteczne 61 (4.06.2018): 135–60. http://dx.doi.org/10.19195/0080-3626.61.6.
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ЗАСНУВАННЯ ТА ПЕРШІ РОКИ ДІЯЛЬНОСТІ ТОВАРИСТВА ІМЕНІ МИХАЙЛА КАЧКОВСЬКОГО 1874–1877Створення Товариства ім. Качковського в 1874 р. зусиллями частини галицьких русинів москвофілів. Цілі Товариства: поширення знань, підвищення рівня громадянської і національної свідомості серед руських селян та дрібного міщанства. Налагодження в 1874–1877 рр. праці головного осередку, розбудова мережі філій у провінції та розгортання видавничої роботи. Випуск популярних книжок як основний напрям діяльності Товариства.Założenie Towarzystwa im. M. Kachkovskiego w 1874 r. przez część Rusinów galicyjskich rusofilów. Cele Towarzystwa: rozpowszechnienie wiedzy, podniesienie poziomu świadomości obywatelskiej i narodowej wśród ruskich chłopów i drobnomieszczaństwa. Uregulowanie w latach 1874–1877 pracy głównego biura, sieci filii na prowincji i działalności wydawniczej. Wydawanie popularnych książeczek jako główny kierunek działalności Towarzystwa.THE FOUNDING AND FIRST FEW YEARS OF THE MYKHAILO KACHKOVSKI SOCIETYThe Mykhailo Kachkovsky Society, founded in 1874 in Kolomyia, quickly became one of the main public organisations of Galician Ruthenians. It was founded by the local Russophiles on the initiative of a Greek Catholic priest, Ivan Naumovych. The Society was involved in educating Ruthenian peasants and townspeople, it promoted new forms of organising the economy and raised civic and national awareness of Galician Ruthenians. The Kachkovsky Society competed against the Ukrainophile Prosvita and from the 1880s with Polish education societies in Galicia.Its main activity was publication of books of up to 100 pages from 1876 on a monthly basis for members of the society. They featured short moralising pieces, articles about history of Ruthenia, information about the world as well economic and legal advice. The article examines a period from the founding of the Kachkovsky Society in 1874 till 1877, i.e. when it was headed by its initiator and founder, Fr Naumovych. Initially, the society was based in Kolomyia, but when it turned out that there were not enough people to ensure the right organisation for the society, in early 1876 its offices were moved to Lviv. In 1876–1877 representatives of the society founded a dozen or so branches across Galicia, which contributed to an expansion of its activity and organisational structures: in 1877 the Kachkovsky Society had about 6,500 members.