Rozprawy doktorskie na temat „Epidemics Religious”

The current study projects the third-person perception phenomenon into the area of emergency management, specifically regarding risk communication in the context of religious gatherings. This study utilized the Umrah religious gathering in Makkah, Saudi Arabia, during summer 2019 as a case study (N = 257). This study aimed to investigate whether pilgrims perceive there was a greater effect of health information on others than on themselves. Survey results were translated and then coded and analyzed statistically using SPSS software. The findings indicated that third-person perception existed among pilgrims. Specifically, the perception of pilgrims that the influence of news about MERS-CoV, believed to be undesirable in its effect on themselves, was greater on others than on themselves was found statistically significant. Further, the findings indicated that the more pilgrims watched, listened to, or read news about MERS-CoV, the larger the effect of the news they perceived on themselves and others was. Thus, exposure to MERS-CoV news did not increase, but rather decreased the perception of difference between self and others. Also, the empirical findings indicated that pilgrims who were knowledgeable about MERS-CoV could relate to the coverage. Moreover, if pilgrims believed they were affected by MERS-CoV news, they believed that the MERS-CoV news had a similar or greater effect on other pilgrims. The findings indicated socio-demographics had a partial effect on third-person perception, Finally, the stronger the perceived effect of MERS-CoV news on oneself, the more likely these pilgrims were to take protective actions against the MERS-CoV epidemic. However, the third-person perception anticipated in the use of impersonal communication (pamphlets, television, radio, newspapers, Internet, social media, text message, health clinics, mosques messages, public events, and billboards) and of interpersonal communication (friends, family member, or others you know) was not found significant. Moreover, the perceived effects of MERS-CoV news on others did not show third-person perception regarding behavior intention or consequences. These findings have implications for risk communication and its governance during religious gatherings as well as for the prepared individuals to promote preparation for risk and actions toward risk mitigation.

Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2009.
Title from electronic title page (viewed Jun. 4, 2010). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Epidemiology, Gillings School of Global Public Health." Discipline: Epidemiology; Department/School: Public Health.

In loco parentis, or “in place of the parent,” was the model that formerly governed the relationship between student and university. Student behavior on campus was closely monitored, as if each pupil were the son or daughter of the dean. The university was granted power to regulate the lives of its students closely, but was also charged with responsibility for their welfare. The cultural revolution of the 1960s changed this. Student rebellions aimed against any and all authority, coupled with judicial interference that severely hindered the university’s capacity to act as parent, effectively killed off the doctrine of in loco parentis. Now the relationship between university and student more closely resembles that of landlord and tenant. These phenomena have coincided with the rise of the “campus rape epidemic,” or the notion that roughly 20 percent of women will be sexually assaulted during their college years. By comparing the sexual assault rate at schools that continue to practice in loco parentis to those that do not, this report will show that a return to the doctrine of university as parent can solve the problem of sexual assault on college campuses. In a survey of 657 colleges and universities around the nation, this paper will demonstrate that the sexual assault rate is lower at schools that attempt to regulate the lives of their students, such as with regard to alcohol and living arrangements. This is, in a sense, to state the obvious – or, at least, what was once obvious. Alcohol is involved in over half of all sexual assaults on campus, and 90 percent of sexual assaults occur in dorm rooms. By reducing the availability of alcohol on campus and by limiting the residence interactions between the sexes, the university can put an end to the campus rape epidemic.

This project was designed to address the reduction and prevention of violence of African- American youth ages (12-16) within the Gresham Park Community of Decatur, Georgia. Moral development and character development are used interchangeably. A curriculum was developed for youth and parents to assist them to help young people in reaching their potential regarding moral character to avoid the pitfalls of violence. The underlying principles of the study were moral character, spiritual formation, and personal responsibility. The major premise of the project was that if youth feel good about themselves and feel a connection to God, parents, school, and community, then youth will behave better, love themselves and God, and they will make better decisions to negotiate life in regards to nonviolence as opposed to violence. The study was conducted at Flat Shoals United Methodist Church, and Cedar Grove High School. The total number of youth participating in this study is twenty two. Eight adults observed, supported, and occasionally gave verbal input. The training took place over a sixteen week period. This study indicates that there was a significant increase in the moral and character development among the youth.

The purpose and focus of this work is to seek practical means by which local African-American congregations can minister to persons living with AIDS (PLWAs), and to institute an educational awareness model which emphasizes prevention of the HIV virus. The impetus for the study was a pastoral clinical education program which brought the researcher in contact with HIV/AIDS patients and their families. The study and resulting model for ministry is designed to inspire clergy and laity to institute sharing and caring ministries for PLWAs. Members of the faith community are challenged to respond to the Biblical mandate of Jesus Christ by developing compassionate outreach programs in their local communities. Having studied the literature, the time has come to demonstrate the practice of this ministry issue at the Antioch African Methodist Episcopal Church (A.M.E.C.) in Decatur, Georgia.

The thesis explores the intersection between medicine and religion in the context of colonisation in Korea in the late nineteenth and early twentieth century. I will focus on the work of medical missionaries from Europe and North America that pursued perfect cleanliness in body, mind and society, including total abstinence and spiritual cleanliness, by spreading biomedical concept of hygiene. One of the points that I will articulate is the ways in which medicine as a colonising force in its own right worked in the mission field to produce 'the docile bodies of people' in the Foucauldian sense. I will argue that what mission medicine in Korea utilised and relied on for its work was a new concept of cleanliness based on biomedical knowledge, the germ theory, rather than the power of colonisation. It was because mission medicine in Korea often worked without collaborating with direct colonial powers. In this sense, Protestant Christianity and biomedicine shared a common foundation in 'cleanliness.' Consequently, I will try to emphasise the multi-dimensional and multi-directional role of the use of cleanliness as an efficacious tool for control of the body. In relation to the historiography of medicine in Korea, I will argue that Confucianism served the social and cultural control of bodies as a medicalised form and that Christianity tried to replace it by providing new knowledge concerning body, disease, health, and cleanliness. In the same respect, I will explore the historical relationship between the germ theory and missionary medicine in Korea. The germ theories of disease were not simply a new etiology but also an effective cultural implement to change people's lives. Thus, the theories did not simply remain in the realm of medicine but were introduced, disseminated, and applied to all matters relating to the body, including its mental and spiritual aspects, through the concept of cleanliness.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
Nowadays, despite all the information related to several types of diseases, some of them are still cause for anxiety, fears and prejudices. In ancient leprosy and the plague and from the nineteenth century, cancer, syphilis and tuberculosis, permeated the mentality and marked their bearers, as the meanings of illness were different than their symptoms, something similar is happening in the contemporary world as with respect to Acquired Immunodeficiency Syndrome (AIDS). For many, the positivity for HIV understood here as the person with HIV is still synonymous with death, in this sense, the person is stimulated to profound reflections on life itself, if it was satisfactory trajectory of their life, if there were any emotional development, to create strong emotional bonds and permanent or if it could help other human beings. Thus the beliefs, opinions, personal values and group should be valued and considered in the dialogue both in format and content of the approaches in the field of health promotion. To assess the quality of life of HIV / AIDS in the city of João Pessoa / PB; investigate the influence of religiosity in the face of aids; check the influence of the "race" or color along religious factor in the way of coping positivity for HIV. This is a descriptive exploratory study with quantitative and qualitative approach, performed in a reference hospital in the city of João Pessoa. We interviewed 76 people, this sample was found that 50% of the study participants were male and 50% female, with age in both sexes ranging from 20 to over 60 years, was also found that most of the interviewees belong to black with little schooling. When you make a cross between the level of education and purchasing power can be seen that this, combined with low education increases the evidence about the pauperization of the epidemic. As for the religious profile was observed a high incidence among Catholics and evangelicals. The approach to the senses perceive in the study show that the diagnosis of AIDS appears to involve meanings in people, surprise and mental pain due to waiting an outcome uncertain, so much that they have no fear of the future in not to keep large prospects. This reinforces the need for interdisciplinary care of all HIV positive and not only with the patient of aids with the goal of building with them, other senses to life and even opportunities for them to feel involved in the process of overcoming the disease. From the religious approach found that the "face of aids" can no longer be a "face" of death, but a "face" of life, because people try to learn to live with the disease, making their day-to-day in a "battle" to find a constant sense of life, so to redeem the respect and dignity, and thus decimating the stigma of the epidemic caused in passing, that the form is almost isolated, without the right to live as other people . This fight will make the people who have the virus circulating in the blood, people are not seen as abnormal, so they will subjectfied bearer of their condition, and relegate aids as a hitch that will have to overcome in their journey of life .
Nos dias atuais, apesar de todas as informações inerentes aos mais diversos tipos de doenças, algumas delas ainda são motivos de angústia, receios e preconceitos. Na antiguidade, a lepra e a peste e, a partir do século XIX, o câncer, a sífilis e a tuberculose permeavam as mentalidades e marcavam seus portadores, uma vez que os significados das doenças iam além de seus diferentes sintomas. Algo semelhante vem ocorrendo no mundo contemporâneo no que diz respeito à Síndrome da Imunodeficiência Adquirida (AIDS). Para muitos, a soropositividade, entendida como a pessoa portadora do HIV, ainda é sinônimo de morte, nesse sentido, a pessoa é estimulada a profundas reflexões sobre a própria vida; se lhe foi satisfatória sua trajetória de vida, se houve algum desenvolvimento emocional, se pôde criar vínculos afetivos fortes e permanentes ou mesmo se pôde auxiliar a outros seres humanos. Portanto as crenças, opiniões, valores pessoais e de grupo devem ser valorizados no diálogo e considerados tanto no formato como no conteúdo das abordagens no campo da promoção da saúde. O estudo teve como objetivo: Avaliar a qualidade de vida dos portadores de HIV/aids na cidade de João Pessoa/PB; Investigar a influência da religiosidade no enfrentamento da aids; Verificar a influência da categoria raça /cor aliada ao fator religioso na forma de enfrentamento do soropositivo. Trata-se de um estudo exploratório descritivo com abordagem quanti-qualitativa, realizado em um hospital de referencia da cidade de João Pessoa. Foram entrevistadas 76 pessoas, nessa amostra foi constatado que 50% dos participantes do estudo são do sexo masculino e 50% do sexo feminino, com idade em ambos os sexos variando entre 20 e acima de 60 anos, também foi verificado que a maioria dos entrevistados pertencem a raça negra com pouco grau de instrução. Ao se fazer um cruzamento entre o grau de instrução e o poder aquisitivo observou-se que esse fato, aliado a baixa escolaridade reforça a evidência a respeito da pauperização da epidemia. Quanto ao perfil religioso observou-se uma alta incidência entre católicos e evangélicos. A aproximação com os sentidos percebidos no estudo mostram que o diagnóstico da aids se apresenta com significados que mobilizam, nos indivíduos, surpresa e dor psíquica, em virtude de esperarem um desfecho duvidoso, tanto que eles não apresentam medo do futuro, no sentido de não guardarem grandes perspectivas. Isso reforça a necessidade de uma assistência interdisciplinar entre todos os soropositivos e não apenas com o doente de aids com o objetivo de construir, com eles, outros sentidos para sua vida e, até mesmo, possibilidades para que eles se sintam participantes do processo de superação da doença. A partir do enfoque religioso constatouse que a cara da aids pode não mais ser uma cara da morte, mas uma cara da vida, porque as pessoas tentam aprender a viver com a doença, transformando seu dia-a-dia em uma batalha constante para encontrar um sentido de vida, para dessa forma resgatar o respeito e a dignidade, e, assim, dizimar os estigmas causados no transcurso da epidemia, que as fazem ficar quase que isolados, sem o direito de viver como as demais pessoas. Essa luta fará com que as pessoas que tem o vírus circulando no sangue não sejam vistas como pessoas anormais, dessa forma subjetivando a sua condição de portador e relegando a aids como mais um percalço que terão que ultrapassar em sua jornada de vida.

Syftet med denna rapport är att undersöka om kristna församlingar tvingats göra kompromisser eller anpassa sina begravningsritualer under corona-pandemin. Tidigare forskning om hur begravningar har hanterats vid andra epidemier, så som aids-epidemin på 80- och 90-talet och kolera-epidemin i Guinea-Bissau 1994, samt hur begravningstraditionen har utvecklats i slutet av 1900-talet har fungerat som inspiration för vad som ska undersökas i denna rapport. För att få ett svar på rapportens syfte har en kvalitativ insamlingsmetod bestående av strukturerade intervjuer av religiösa samfund och begravningsbyråer använts för att sammanställa ett empiriskt material i form av en databas. Med hjälp av en kvalitativ innehållsanalys har dessa intervjuer analyserats för att ge ett svar på rapportens frågeställning. Genom denna analys av intervjuer med fem kristna församlingar och två begravningsbyråer så går det att konstatera att anpassningar och kompromisser har varit nödvändiga när det kommer till hantering av avlidna och planering samt genomförande av begravningar. Rapporten visar att under pågående pandemi har man lyckats hitta lösningar för att kunna genomföra begravningar, utan att ritualerna påverkas nämnvärt.

Les Filles de la Charité de Saint Vincent de Paul sont arrivées au Panama en 1875 comme des exilées politiques, après avoir été expulsées du Mexique par son gouvernement, dont le Congrès avait voté contre la présence de toutes les congrégations religieuses dans le pays l'année précédente. Cinq ans après leur installation dans l'isthme, la Compagnie Universelle du Canal Français - sous la direction de Ferdinand de Lesseps - a commencé les travaux de construction d'un canal qui permettrait la navigation entre les océans Atlantique et Pacifique. L'entreprise serait un échec irrémédiable pour une variété de raisons, parmi lesquelles la condition désastreuse de la santé publique, et le gouvernement des États-Unis reprendra le projet d'ingénierie colossale et l'assainissement du pays. Les Filles de la Charité, qui ont été engagées par la Compagnie Universelle du Canal comme infirmières pour soigner les patients dans leurs hôpitaux, resteraient dans l'isthme au long des années épidémiques et élargiraient leur mission dans la mesure où l'ordre religieux continue d'avoir une forte présence au sein de la société panaméenne à ce jour. Le but principal de ce travail est de analyser un épisode précédemment inconnu de l'histoire autrement bien documentée de la construction du Canal de Panama: la contribution que cette congrégation a fait à la profession naissante d’infirmière pendant les pires années de la propagation des maladies infectieuses dans l'isthme, provoquée par la surpopulation des ouvriers du canal et l'ignorance de la cause et le remède de maladies épidémiques. C’est bien connu que la construction du canal a été possible grâce à la lutte contre le paludisme et l'éradication de la fièvre jaune, les maladies qui ont décimé la population au cours des 25 premières années du projet ; que des changements radicaux dans les conditions de santé publique ont été accomplies par les mesures mises en œuvre par le médecin de l'armée américaine le colonel William Crawford Gorgas ; mais la présence des Filles de la Charité dans les hôpitaux publics et privés dans la ville de Panama et de Colón pendant ce temps, tendant aux patients et exécutant les ordres du Dr Gorgas, est resté caché pour la plupart des publications sur le sujet. Peut-être que la découverte la plus importante qui a surgi des sources recherchées pour ce travail, est que la troisième grande maladie infectieuse que les médecins et leurs assistants ont combattu au cours de ces années a été la syphilis, qui a atteint des proportions épidémiques et était incurable durant cette période aussi. Le conflit créé par les patients syphilitiques et le traitement dont ils avaient besoin et le fait qu'ils ont reçu efficacement ce traitement des sœurs, qui ont été interdites par les règles de leur propre congrégation d'avoir contact avec eux, a culminé par le retrait des religieuses des hôpitaux, et la sécularisation et la professionnalisation des soins infirmiers au Panama. Les raisons pour lesquelles les sœurs dispensaient des soins aux patients syphilitiques durant les trente-trois ans qu’ils ont servi dans les hôpitaux de la nation, malgré et contre leur propre règle, résident dans leur piété et leur spiritualité, dont les détails seront examinés tout au long de cette thèse. Les contradictions qui, apparemment, résident dans l'aide des sœurs, qui peuvent être perçues à tort comme l'ambiguïté morale, fournissent un sujet précieux d'étude pour l'histoire de la religion de la région. Il faut souligner qu'un facteur déterminant dans cet épisode était le manque de règles juridiques qui caractérisent la pratique de la médecine jusqu'à la deuxième décennie du 20e siècle dans le Nord et l'Amérique latine. Ainsi, cette étude peut également contribuer au débat contemporain très opportun sur l'éthique des professionnels de la santé, et sur l'effet que peut avoir leur empathie dans le traitement de la maladie d'un patient
The Daughters of Charity of Saint Vincent de Paul arrived in Panama in 1875 as political exiles, after being expelled from Mexico by its Government, whose Congress had voted against the presence of all religious congregations in the country the previous year. Five years after their settling in the Isthmus, the Compagnie Universelle du Canal Français - under the direction of Ferdinand de Lesseps – began construction work for a canal that would allow navigation between the Atlantic and Pacific Oceans. The enterprise would fail irretrievably for a variety of reasons, among them the disastrous condition of public health, and the United States Government would take over the colossal engineering project and the country’s sanitation. The Daughters of Charity, who were hired by the Compagnie Universelle to nurse patients in their hospitals, would remain in the Isthmus throughout the epidemic years and would expand their mission to the extent that the religious order continues to have a strong presence within Panamanian society to this day.The main purpose of this work is to disclose a previously unknown episode of the otherwise well documented history of the construction of the Panama Canal: the contribution that this congregation made to the incipient nursing profession during the worst years of the spread of infectious diseases in the Isthmus, provoked by the overcrowding of the canal workers, the backwardness of the region and the ignorance of the cause and cure of epidemic diseases. It is public knowledge that the construction of the canal was possible due to the control of malaria and the eradication of yellow fever, the illnesses that decimated the population during the first 25 years of the project; that radical changes in public health conditions were accomplished by the measures implemented by US Army doctor Colonel William Crawford Gorgas; but the presence of the Daughters of Charity in public and private hospitals in Panama City and Colón during this time, tending to patients and carrying out Dr Gorgas’ orders, has remained hidden for the most part from publications on the subject.Perhaps the most significant discovery surging from the sources researched for this work, is that the third great infectious disease that the doctors and their assistants fought during these years was syphilis, which reached epidemic proportions and was incurable during this period too. The conflict created by the syphilitic patients and the treatment they required and the fact that they effectively received this treatment from the sisters, who were forbidden by the rules of their own congregation to have contact with them, culminated by the withdrawal of the nuns from the hospitals, and the secularization and professionalization of nursing in Panama. The reasons why the sisters provided care to syphilitic patients during the thirty-three years they served in the nation’s hospitals, despite and against their own Rule, reside in their piety and their spirituality, details of which will be examined throughout this dissertation. The contradictions that seemingly dwelled in the sisters’ aid, which may be wrongly perceived as moral ambiguity, provide a valuable subject of study for the history of religion of the region.It must be stressed that a determining factor in this episode was the lack of legal regulations that characterized the practice of Medicine until the second decade of the 20th Century in North and Latin America. Thus, this study may also contribute to the very timely, contemporary debate on the ethics of health professionals, and on the effect that their empathy may have in the cure of a patient’s illness

MACIEL, Dhenis Silva. Valei-me, São Sebastião: a epidemia de cólera morbo na vila de Maranguape (1862-1863). 2011. 184 f. Dissertação (Mestrado em História) - Universidade Federal do Ceará, Departamento de História, Programa de Pós-Graduação em História Social, Fortaleza-CE, 2011.
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In this study we sought to understand the epidemic of cholera morbus in the village of Maranguape in 1862 and how this was understood by the individuals that comprised the medical and religious knowledge and the political uses that the epidemic has assumed from the look of liberal parties and conservative. We focus our attention on the actions of doctors who took part in the commission of public relief, the two priests who worked in the village during the illness and the action of public administrators. We aim to understand the disease and its meaning from a broader reading than was the village of Maranguape in 1862, the medical theories that guided and the answers given by religion. To bring out such a venture, we use varied character documents such as reports of the provincial president, letters sent by the commissioned doctors, letters of the priests and members of the chamber of the village, provincial laws, newspapers and chronicles.
No presente trabalho buscamos compreender a epidemia de cólera morbus na vila de Maranguape no ano de 1862 e como esta foi compreendida pelos sujeitos que compunham os saberes médico e religioso, bem como os usos políticos que a epidemia assumiu a partir do olhar dos partidos liberal e conservador. Focamos nosso olhar sobre as ações dos médicos que fizeram parte da comissão de socorros públicos, nos dois sacerdotes que atuaram na vila no período da doença e na ação dos administradores públicos. Objetivamos compreender a doença e seus significados a partir de uma leitura mais ampla do que era a vila de Maranguape no ano de 1862, das teorias médicas que norteavam e das respostas dadas pela religião. Para levarmos tal empreendimento a cabo, utilizamos documentos de caráter variado, tais como: relatórios de presidente de província, cartas enviadas pelos médicos comissionados, correspondências dos sacerdotes e dos membros da câmara da vila, leis provinciais, jornais e crônicas.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior
No presente trabalho buscamos compreender a epidemia de cÃlera morbus na vila de Maranguape no ano de 1862 e como esta foi compreendida pelos sujeitos que compunham os saberes mÃdico e religioso, bem como os usos polÃticos que a epidemia assumiu a partir do olhar dos partidos liberal e conservador. Focamos nosso olhar sobre as aÃÃes dos mÃdicos que fizeram parte da comissÃo de socorros pÃblicos, nos dois sacerdotes que atuaram na vila no perÃodo da doenÃa e na aÃÃo dos administradores pÃblicos. Objetivamos compreender a doenÃa e seus significados a partir de uma leitura mais ampla do que era a vila de Maranguape no ano de 1862, das teorias mÃdicas que norteavam e das respostas dadas pela religiÃo. Para levarmos tal empreendimento a cabo, utilizamos documentos de carÃter variado, tais como: relatÃrios de presidente de provÃncia, cartas enviadas pelos mÃdicos comissionados, correspondÃncias dos sacerdotes e dos membros da cÃmara da vila, leis provinciais, jornais e crÃnicas.
In this study we sought to understand the epidemic of cholera morbus in the village of Maranguape in 1862 and how this was understood by the individuals that comprised the medical and religious knowledge and the political uses that the epidemic has assumed from the look of liberal parties and conservative. We focus our attention on the actions of doctors who took part in the commission of public relief, the two priests who worked in the village during the illness and the action of public administrators. We aim to understand the disease and its meaning from a broader reading than was the village of Maranguape in 1862, the medical theories that guided and the answers given by religion. To bring out such a venture, we use varied character documents such as reports of the provincial president, letters sent by the commissioned doctors, letters of the priests and members of the chamber of the village, provincial laws, newspapers and chronicles.

This study explores how the Church of Sweden was impacted by the Spanish flu in 1918-1920 and how people affiliated with the church interpreted the pandemic theologically. The material analyzed is trade-magazines for people affiliated with the Church from the relevant years. During the current Corona-pandemic, the activities of religious organizations have been given a lot of media attention as potential risk-events for infections. The religious beliefs of those organizations are scrutinized to explain why they feel safe to gather. After gatherings, possible effects such as large-scale outbreaks are often the focus of negative attention. Historically, however, there seems to be few studies on how religious organizations handled ongoing pandemics and the theological beliefs that motivated their choices. This study tries to look at the people working for the Church of Sweden in 1918-1920: how were they affected by the pandemic, how did they interpret the events theologically and what did they do in response to it.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
Esta dissertação busca compreender como as metáforas acerca da AIDS se atualizam no cenário do segmento evangélico em Recife. Ela se constituiu como parte das atividades realizadas em um projeto de pesquisa multicêntrico intitulado Resposta Religiosa ao HIV/AIDS no Brasil coordenado pela Associação Brasileira Interdisciplinar de AIDS. A partir do conjunto de atividades de coleta e análise de dados e produção de artigos, desenvolvidos no campo Recife, buscamos entender como o surgimento da AIDS tem sido discutido pelo segmento evangélico, bem como qual tem sido suas ações na resposta a epidemia. Nessa linha, apresentamos seu trabalho de acolhimento aos soropositivos. Entretanto, vale salientar que é, em especial, na perspectiva de matrizes religiosas cristãs, a saber, católica e evangélicas, que a AIDS é significada como castigo divino contra os pecados sexuais, pedindo por arrependimento pessoal e, muitas vezes, abandono dos cuidados médicos em prol de cura espiritual. A emergência da temática da Prostituição entre os adeptos quando entrevistados, foi uma categoria utilizada pelos sujeitos para nomear todos os tipos de pecado sexuais . Por essa razão o temário foi também discutido, bem como acompanhamos a parceria entre Organização Governamental, Organização Não governamental e denominações evangélicas para a formação do serviço de Capelania em um hospital público de referencia para o tratamento de doenças infectocontagiosas. À semelhança de outros clérigos cristãos, o capelão atua através do aconselhamento pastoral, recolocando ovelhas no caminho para Deus e aderentes ao tratamento medicamentoso. Para isso, oferece novos sentidos espirituais para o HIV. Atuação que, para ser eficaz, pode envolver não só o paciente, mas o pastor, ou outras figura de referência, da igreja onde está engajado. Por fim a prática do pastorado, reloca os pecadores para que não pequem mais e seguindo o chamado de Deus, o discurso legitimado entre os entrevistados é de que Deus rechaça o pecado, mas acolhe o pecador

Syftet med den här uppsatsen är att undersöka hur allmänheten fick sin första bild avHIV/AIDS från massmedia. Jag valde därför att undersöka hur Dagens Nyheter ochAftonbladet rapporterade om HIV/AIDS under senare delen av 1980 – talet. I minundersökning sker en analys av hur tidningarna granskade makthavarna i sin rapportering avHIV/AIDS, hur tidningarna gav de mindre grupperna i samhället en röst i sin rapportering avHIV/AIDS och hur tidningarna lugnande men samtidigt varnande sina läsare i sittrapporterande om HIV/AIDS för att sedan jämföra resultatet mellan de två tidningarna. Jagvalde även att undersöka hur rapporteringen i de tidigare nämnda områdena skiljde sig mellanåren 1986 och 1988. Resultatet blev att båda tidningarna gav allmänheten en bild av attgranska makthavarna, ge de mindre grupperna i samhället en röst och att de lugnandeallmänheten i sin rapportering. När det gällde jämförelsen mellan åren blev resultatet att ge demindre grupperna i samhällen röst var mycket större 1988 än 1986 och det kan bero på attmånga fler vågade tala ut i massmedia om sjukdomen 1988. Det fanns även en till storskillnad och det var i innehållet i artiklarna som granskade makthavarna, där det 1986handlade mycket om smittspridningen och 1988 handlade det om behandlingen av de smittadei vården och i samhället. Den sista skillnaden som upptäcktes i min undersökning var att det fanns många fler varnande artiklar 1986 än 1988, det kan bero på att det inte fanns likamycket att varna om 1988 och att rapporteringen av HIV/AIDS började plana ut 1988.

Les récits de Tite Live, Denys d'Halicarnasse, Valère-Maxime, Plutarque, Cassius Dion et Orose font mention de trente-neuf épisodes de pestilences ayant frappé Rome ou des Romains en campagne, entre la fondation légendaire de la ville et le milieu du IIe siècle av. J.-C. Le relevé de ces maladies pestilentielles, inédit en soi, témoigne de la façon dont ces fléaux, conjuguant leurs effets avec ceux des guerres, des famines et des événements climatiques, marquèrent l'histoire politique et religieuse de la Rome des premiers siècles et laissèrent, dans l'imagination collective, une trace profonde dont les récits historiographiques rendent témoignage. Si l'historicité de chacune de ces pestilences, qui, du fait de leur ancienneté, ne nous sont connues que par le biais de récits largement postérieurs aux événements, est souvent douteuse, les passages que les différents historiens consacrent à leur évocation fournissent, en revanche, de précieux renseignements sur la manière dont ces fléaux étaient compris et conçus au tournant de l'Empire. Les maladies pestilentielles s'y présentent comme des phénomènes effrayants du fait de leur violence et de l’incompréhension qu’elles suscitent, en particulier sur la question de leur origine et des modalités de leur développement, mais aussi pour ce qu’elles révèlent de l’état des relations entre les Romains et leurs dieux. Parce qu’elles éprouvent l’Vrbs collectivement, elles poussent également les historiens à s’interroger sur les facteurs qui contribuent à la bonne ou, au contraire, à la mauvaise santé d’une cité et aux moyens d’obtenir sa guérison
The accounts of Livy, Dionysius of Halicarnassus, Valerius Maximus, Plutarch, Cassius Dio and Orosius mention thirty-nine episodes of pestilence which struck Rome or Romans on military campaigns, between the legendary founding of the city and the middle of the 2nd century BC. The record of these pestilential diseases, unprecedented in itself, shows the way in which these scourges, combining their effects with those of wars, famines and other climatic events, marked the political and religious history of early Rome and left a deep trace in the collective imagination, as witnessed by the historiographical accounts. If the historicity of each of these pestilences - which, due to their antiquity, are only known through accounts largely subsequent to the events - is often doubtful, the passages devoted by the various historians to their evocation, on the other hand, do provide valuable information on the way in which these scourges were understood and conceived at the turn of the Empire. Pestilential diseases are presented as frightening phenomena not only because of their violence and the lack of understanding of their origins and development, but also because they are indicators of the state of relations between the Romans and their gods. As they affect the Vrbs collectively, they also prompt historians to wonder about the factors that contribute to the good or, on the contrary, the bad health of a city and the ways in which it can be cured

L’analyse de la personnalité du dieu ouest-sémitique Rašap permet de suivre les étapes de l’évolution de sa figure divine. Son culte a connu une large diffusion dans tout le Levant et jusqu’en Égypte. Apparu au IIIe millénaire à Ebla, il s’éteint à la fin du Ier millénaire. La dernière attestation de son nom apparaît dans une inscription de l’an 6 av. J. C. à Palmyre. On tenait Rašap pour maître des activités militaires et responsable de la propagation des épidémies. Ce sont ces fonctions qui lui ont valu la pérennité qui lui est propre, entretenue par des guerres incessantes, entraînant fléaux et épidémies. Contrairement au sources textuelles égyptiennes, prolifiques, la littérature sémitique est plutôt avare d’informations et de descriptions relatives aux spécificités de Rašap. Toutefois, son rapprochement des différentes divinités connues, notamment de Nergal aux IIIe et IIe millénaires, dans le milieu syrien, et d’Apollon à l’époque classique chypriote, aide à mieux comprendre la personnalité de Rašap. Son nom est également mentionné dans la Bible hébraïque, accompagné de ceux d’autres êtres suprêmes : Bārād, Qeteb et Deber. Bien que les versets bibliques révèlent le côté guerrier et redoutable de celui qui est appelé en hébreu Rešep, l’aspect divin de ce dernier s’estompe graduellement, pour laisser place à un simple nom commun, dont la signification n’est pas toujours limpide, comme le prouve un certain passage du livre de Ben Sirah. Une riche iconographie rassemblée notamment à partir de documents proche orientaux et égyptiens (reliefs, statues, sceaux, amulettes) complète les données textuelles et confirme leur interprétation
The analysis of the personality of the West Semitic god Rašap allows us to follow the evolution of its divine figure. His cult has known a large diffusion into the Levant and up to Egypt. It first appeared in the third millennium Ebla and extinguished at the end of the first millennium. The last occurrence of his name appears in a Palmyrene inscription dating from the year 6 B. C. Rašap was the master of military activities and responsible of widespread diseases. These particular qualities ensured his unbroken existence, without major disruption, maintained by conflicts between realms, thus causing contagious and epidemic diseases. Unlike plentiful textual Egyptian sources, Semitic documentation seems rather stingy with information and description of Rašap’s characteristics. Nevertheless, his relation with different deities, in particular Nergal at the 3rd and the 2nd Millennium in a Syrian context, and Apollo in Cyprus classical era, helps to define and outline Rašap’s personality. His name appears as well in the biblical texts, accompanied with other divine names, such as Bārād, Qeteb and Deber. Even if the biblical verses reveal the warrior and dreadful side of the so-called Rešep, his divine aspect fades away, to become afterwards a simple noun, as it is proved in the book of Ben Sirah. A rich Oriental and Egyptian iconographical documentation (reliefs, statues, seals, amulets) completes the textual sources and confirms their interpretation

Edward Taylor indicates an awareness of 17th century religious melancholy in his "Preparatory Meditations," but the minister is largely excluded from current discourse surrounding religious melancholy in Puritan communities. Taylor's presence in this conversation serves to further understanding of religious melancholy in America and also of the complex nature of the condition that is of interest at the present time. Through an analysis of dominant images of the conversion experience from Edward Taylor's poetry, this thesis argues that Taylor provides intimate knowledge of the nature of religious melancholy and also offers a treatment option for the ailing Puritan in the form of hope for salvation.

A research report submitted in partial fulfilment of the requirement for the degree of Master of Arts in Development Studies by coursework and research report to the Faculty of Humanities, University of the Witwatersrand, 2018
Nigerian charismatic Pentecostalism has become a permanent feature of South African urban society. This Pentecostalism has had considerable influence on local churches in South Africa. Nigerian Pentecostal churches have also greatly influenced how other churches in South Africa respond to the HIV and AIDS epidemic. This study sought to understand how these South African churches that are linked to Nigerian Pentecostalism are responding to the HIV and AIDS epidemic. To achieve this objective, the researcher conducted an ethnographic study at the Church for Christ Ministries (CFC) based in Johannesburg. This church has strong connections to the famous Nigerian charismatic leader TB Joshua. Results from this study show that, the use of media technology has become an integral part of the CFC’s efforts against the HIV and AIDS epidemic. The CFC combined together their doctrinal teachings and HIV and AIDS programmes with the use of media technology, to address the HIV and AIDS epidemic in Johannesburg. These doctrinal teachings and programmes have been merged with the use of video-media technologies to come up with a formidable response to the HIV and AIDS epidemic in Johannesburg. The study combined together Michel Foucault’s concept of biopower and Erving Goffman’s concepts of stigma and the dramaturgical perspectives, to come up with a framework that can be used to understand the impact of merging video media technology to existing church strategies against the HIV and AIDS epidemic. This study made use of a qualitative research design. Data was collected using interviews, participant observations, document analysis, reviewing of video footage and review of the church’s Facebook page. Snowball, purposive sampling and Facebook sampling were utilized as sampling techniques by the researcher. Finally, the study made use of thematic content analysis as a way of analysing data.
TL (2019)

That the HIV and AIDS epidemic is fuelled by structural injustices is not a new discovery. Several studies reveal the link between the HIV transmission and the spread of the epidemic and the structural inequalities created by human beings themselves in terms of economic and political structures sustained by the patriarchal socio-cultural and religious beliefs systems. In most African rural contexts, faith communities have the potential to alter the course of the epidemic given their moral authority in community and their direct connection with people. However, they are seldom theologically equipped to address the structural inequalities that fuel the spread of HIV and AIDS. This study critically analyses the specific factors driving the HIV and AIDS epidemic in Burundian context and the challenge that they pose to the Burundian Pentecostal churches‘ theology of mission. The study argues that Burundian Pentecostal churches are not responding the epidemic as they should because their responses are informed by a theological framework of mission that was elaborated in the early years of the 20th century and which was responding to theological and social questions quite different to the questions raised by the current HIV context. To overcome this theological irrelevancy that has led to a failure to respond to the political, socio-economic, and cultural factors that fuel the spread of HIV infection, the study suggests that there is a need to adopt a theological framework rooted in a holistic understanding of the mission of the church in the world as defined by the concept of missio Dei. The practical implication of this theological framework is that it challenges faith communities in general and Burundian Pentecostals in particular to become transforming agents not only interested in right relationships between God and humans but also committed to the transformation of political, economic, socio-cultural and religious structures that sustain unequal relationships between humans and between humanity and the rest of creation.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.

This study explores the challenges posed by the HIV-AIDS epidemic on the Holiness Union Church leadership in Pietermaritzburg KwaZulu-Natal: towards a holistic Pastoral care model. South Africa has the highest prevalence rate of HIV infection in Sub-Sahara Africa and the province of KwaZulu-Natal is the epicentre of the epidemic. This motivated the researcher to investigate the role of the HUC-PMB leadership in the struggle against the HIV-AIDS epidemic within and outside the Church. The Church leaders in this context of the HIV-AIDS are expected to play a significant role, so that the campaigns of HIV prevention, intervention, care and support for those living with the HIV-AIDS should have positive impact in the Church and the community. The literature review argues that this can be achieved when church leaders are well trained and equipped with all necessary skills and acquire comprehension information about the HIV-AIDS. The study adopted an empirical research using qualitative using interview schedule, focus group discussion and church archives for data collection. Five Church leaders and four church members participated in the study. The investigations were led by the following research question: What are the challenges posed by the HIV-AIDS epidemic on the HUC leadership in Pietermaritzburg KwaZulu-Natal? In order to address the main question of this study, the following questions were formulated. What is the current situation of the HIV-AIDS epidemic in the HUC-PMB? How is the HUC-PMB leadership response to the HIV-AIDS epidemic? What kind of Pastoral care model that would enhance the HUC leadership holistic response to the HIV-AIDS epidemic? The study findings show that the Church leaders at HUC-PMB do not officially engaged in the struggle against the HIV-AIDS epidemic in the church and in the local community. This implies that the HUC-PMB has limited spiritual and support work for those who are HIV infected and affected within and without the church. The study thus recommends that knowledge on the HIV-AIDS epidemic is vital to all people especially the church leaders; and the church must use its pastoral approach to pursue this goal; the leaders must be thoroughly educated and equipped on the HIV-AIDS related issues, so that to be able to minister (w)holistically in the light of the HIV-AIDS epidemic; the Church and its leaders is also recommended and called to be HIV-competent in terms of their belief approach in dealing with epidemic and stigma within and outside the church context.
Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.