Rozprawy doktorskie: „Religion and politics”

1

Saad-Ghorayeb, Amal. "Hizbu'llah : politics and religion /". Londres : Pluto Press, 2002. http://catalogue.bnf.fr/ark:/12148/cb38942056z.

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Xie, Zhibin. "Religious liberty, religious diversity, and religion in politics in search of an appropriate role of religion in public political culture for a democratic China /". Click to view the E-thesis via HKUTO, 2004. http://sunzi.lib.hku.hk/hkuto/record/B42577767.

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Evans, Richard Kent. "MOVE: RELIGION, SECULARISM, AND THE POLITICS OF CLASSIFICATION". Diss., Temple University Libraries, 2018. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/505910.

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History
Ph.D.
This dissertation is a study of how religion is manufactured, policed, imagined, and defended in the modern United States. It traces the history of one group, MOVE, from its inception in the late 1960s to the present in order to illustrate how the category of religion functions in the modern United States. The central premise of the book is that MOVE people believed MOVE was a religion. They believed, nearly from the very beginning of the group, that John Africa was a prophet who communicated on behalf of the divine, that his Teachings were inspired and had supernatural effects on the body, and that MOVE people had a role to play in a cosmic conflict between forces of good (The Law of Mama) and forces of evil (The System). Despite this, MOVE was rarely allowed to be a religion. That is, MOVE’s claim that they had a religion was, more often than not, dismissed. Historians of religion have, in recent years, begun turning their attention to the people with the power to define lived experience as either religious or secular. In MOVE’s case, the people who defined their experience as secular, and not religious, included police officers, judges, journalists, established religious leaders, and politicians. At various points throughout MOVE’s history, these social actors articulated a series of claims about what “true religion” was and why MOVE did not count. The disconnect between how MOVE people viewed themselves and how MOVE was understood by most outside the group points to the central concern of this dissertation.
Temple University--Theses

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Boodoo, Gerald Uzukwu Elochukwu Eugene. "GLOBALIZATION, POLITICS AND RELIGION IN POSTCOLONIAL AFRICA". Bulletin of Ecumenical Theology, 2013. http://digital.library.duq.edu/u?/bet,1233.

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Stewart, Laura A. M. "Politics and religion in Edinburgh, 1617-53". Thesis, University of Edinburgh, 2003. http://hdl.handle.net/1842/27475.

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Gibb, Camilla C. T. "Religion, politics and gender in Harar, Ethiopia". Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321548.

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Piatt, Wendy Louisa. "Politics and religion in Renaissance closet drama". Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287042.

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Kittermaster, A. J. "Politics and religion in Exeter 1635-1660". Thesis, University of Exeter, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.354910.

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In the mid-seventeenth century Exeter was the foremost city in the south west, with a population of about 10,000. Its economy was founded chiefly on the wool and cloth trades. Exeter's geographical pOSition made it an ideal distribution point for goods going to and coming from the continent, but it was also an important area for the finishing processes of the cloth industry. The city'S wealthiest inhabitants were mostly merchants who dominated Exeter politically through membership of the Corporation. The penetration of puritanism in the late Elizabethan and early Stuart era, a long history of conflict between the Corporation and the Cathedral clergy, as well as of hostility to the policies of Charles I during the 11 years 'tyranny', were among the main reasons which led the city to side with Parliament at the beginning of the civil war. In 1643 after some fierce fighting it surendered to the Royalists and was held by them until 1646 when Parliament'S forces led by Sir Thomas Fairfax recaptured it. The presence of a garrison was increasingly resented after 1647, and the presbyterian majority in the Corporation gradually lost faith in governments in the 1650s without ever openly resisting them. The threat of a continuance of military government and the collapse of trade in 1659-1660 was enough to ensure that the return of Charles II was generally welcomed.

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Lamburn, D. J. "Politics and religion in sixteenth century Beverley". Thesis, University of York, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.290476.

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Xie, Zhibin, i 謝志斌. "Religious liberty, religious diversity, and religion in politics: in search of an appropriate role ofreligion in public political culture for a democratic China". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B42577767.

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Laskowski, Eliza Fisher Barbour Reid. "Performance, politics, and religion reconstructing seventeenth-century masque /". Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2006. http://dc.lib.unc.edu/u?/etd,73.

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Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2006.
Title from electronic title page (viewed Oct. 10, 2007). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English." Discipline: English; Department/School: English.

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12

Ranganathan, C. S. "Religion, politics and the secular state in India". Thesis, University of Hull, 1993. http://hydra.hull.ac.uk/resources/hull:6696.

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India has been declared to be a 'Secular State' since 1976, by an amendment to the Constitution, although its supporters claim that it has been one since 1950 when the Constitution was first adopted. From its inception the weaknesses of secularism as an operational category was apparent, but was ignored by politicians as well as by academics. 'Secularism' has since then not been defined in terms of the institutions of the state or the dominant values of the political system. It was given different interpretations by different groups. Even among the ranks of secularists there have been distinct divergences. The Constitution recognizes not only ethnic but also religious minorities and has given them special rights to maintain educational institutions. Similarly caste based privileges were provided on the plea of 'backwardness'. Moreover, India continued to be a religious society although the state claimed to be secular. Some secularists would identify it with anti-religious policies. The Hindu revivalists would identify the state with pro-minority and even anti-Hindu policies. In modern political idiom it was called 'minorityism' and 'pseudosecularism'. The Muslims, Sikhs and Christians, on the other hand, felt that such special rights are essential to maintain their identities. The rise of religions based politics in the eighties has created a major problem for the secular state. In the light of the above 'Secularism' needs to be redefined in clearer terms. Religious syncretism and political and cultural accommodation associated with South Indian tradition where some of this necessary re-definition has been achieved through the process of historical evolution needs be looked into. Similarly, the de-linking of religion from culture in Indonesia and the adoption of a national ideology which can provide some helpful insights for India is worth pursuing. ' Apparently, Malaysia has established a viable democratic state by adopting an inter-communal than an noncommunal approach to its political problems. By taking a comparative look at the problem of secularism, in the light of the experiences of other nations, perhaps, the Indian secular state could face the future with more confidence.

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Steele, Sarah. "Politics, religion and the work of Seamus Heaney". Thesis, University of Kent, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.300935.

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Kukah, Matthew Hassan. "Religion and politics in northern Nigeria since 1960". Thesis, SOAS, University of London, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.418365.

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

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Walker, Gareth David. "Politics, religion and the 'London churchmen' 1662-1689". Thesis, University of Cambridge, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.611308.

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Mancini, Mark Ryan. "Liberation theology : politics and religion in Latin America /". Click for abstract, 1997. http://library.ctstateu.edu/ccsu%5Ftheses/1498.html.

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Thesis (M.S.)--Central Connecticut State University, 1997.
Thesis advisor: Lilian Uribe. " ... in partial fulfillment of the requirements for the degree of Master of Science in International Studies." Includes bibliographical references.

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Stephanous, Andrea Zaki. "Religion and politics in the Middle East : political Christianity in the Islamic context". Thesis, University of Manchester, 2002. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504224.

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Sarfati, Yusuf. "The Rise of Religious Parties in Israel and Turkey: A Comparative Study". Columbus, Ohio : Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view.cgi?acc%5Fnum=osu1244742003.

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King, Rebecca M. "The Sacred State: Religion, Politics and the Jerusalem Temple". Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/scripps_theses/92.

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I will begin at the beginning, the original construction of the Temple by Solomon and will examine the political nature the Temple achieved even before the first stone was placed. From there the Temple goes through a phase of destruction, rebuilding and destruction again. Each of these phases has political undertones that are important to understand in light of the religious ones. Jewish identity comes into question and the Temple becomes a tool by which to gain legitimacy in the political realm. However, once the Temple is destroyed a second time Jews have to accommodate themselves to a reality in which they no longer have control of space where the Temple stood. Repeated conquests over Jerusalem keeps the Jews either in Jerusalem but under foreign control, or out of Jerusalem and living in the Diaspora. Jews are forced to deal with these changes and to form their responses. Their political authority diminishes and their religious life attempts to deal without the Temple. What comes of this is years of struggle and formations of religious and/or political movements in order to ultimately accomplish one of two things; either to return to Jerusalem and establish a Jewish state, or to return to Jerusalem and rebuild the Temple. A continuous thread that runs through much of Jewish history is how the Temple, as both a religious symbol and a political tool, has shaped Jews thought about themselves as a people with both religious and political values and aspirations. Having a greater understanding of Jewish history will contribute to the understanding of the current political situation that Jerusalem finds itself in today.

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21

Allbritton, Jay Michael. "Religion and politics in films about the Vietnam war". [Gainesville, Fla.] : University of Florida, 2003. http://purl.fcla.edu/fcla/etd/UFE0001227.

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Angerbrandt, Henrik. "Placing Conflict : Religion and politics in Kaduna State, Nigeria". Doctoral thesis, Stockholms universitet, Statsvetenskapliga institutionen, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-120386.

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Decentralisation and federalism are often said to mitigate conflict by better meeting the preferences of a heterogeneous population and demands for limited autonomy. But it is argued in this thesis that this perspective does not sufficiently address the ways in which conflict-ridden relations entangle processes across different scales ‒ local, regional as well as national. The aim of this thesis is to explain how it is that while decentralisation may contribute to national stability, it may simultaneously generate local conflict. This problem is analysed through a conflict in Kaduna State in north-central Nigeria where there have been outbreaks of violence between Hausa-Fulani Muslims and Christians of different ethnicities since the 1980s. Christian ethnic groups claim to be excluded from state benefits, while Muslim groups claim that Christians have undue influence over the state bureaucracy. The conflict feeds off ethnic and religious mobilisation. Expanded local political space further fuelled the conflict following the decentralisation that came with the shift from military to civilian rule in 1999. Decentralisation in Nigeria implies that the authorities should be associated with the majority ethnicity or religion in a specific territory. A localisation of politics accordingly raises the stakes in identity-based conflicts, especially as control of local institutions is necessary for inclusion in wider political processes. In Kaduna, this has led to demands for separating the state on a religious and ethnic basis. Actors make use of “scalar politics” to conform to or challenge boundaries set by the state. Social relations are associated with different boundaries. Accordingly, decentralisation triggers conflicts on an identity basis, involving contestation over the hierarchy of scales. While national struggles between ethnic and religious groups may be subdued, conflicts play out locally as decentralisation in Nigeria makes religion and ethnicity a powerful tool for political mobilisation.

At the time of the doctoral defense, the following paper was unpublished and had a status as follows: Paper 2: Manuscript.

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23

Frettingham, Edmund. "Security and the construction of 'religion' in international politics". Thesis, Aberystwyth University, 2009. http://hdl.handle.net/2160/bb4064ba-409d-4027-af17-7af296b909f4.

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The thesis begins from the observation that religion has become an object of considerable public and IR-disciplinary debate, centred on the increasing political assertiveness of many religious groups and movements and the apparent complicity of religion in violent conflict around the world. It is proposed that this ‘politics about religion’ should be understood as fought out within and through discourses that construct the meaning of religion, that shape ideas about its proper character and purpose, and that influence the form it can take in society. Within this general objective, the thesis has three interrelated aims. It seeks to denaturalise the concept of religion as it is conventionally used in international politics, politicise its construction, and examine the contribution of thinking about security in the liberal tradition to the production of specific contemporary discourses of religion. The thesis identifies and denaturalises two prominent assumptions about religion, namely, that it is a separate domain of human activity and a genus. The partial and contested character of these ways of imagining religion often goes unrecognised, but they derive from particular liberal security strategies for ending the Wars of Religion. That such traditions of thought underpin much scholarship on religion in international politics and continue to inform security responses to religious violence is argued to be problematic; this is because they rely on empirically questionable assumptions, are contested politically, displace conflict rather than resolving it, and are bound up with the legitimation of a liberal political order, its imagination of security, and the forms of religion compatible with it. The argument that these particular discourses of religion are being articulated as part of contemporary liberal responses to religious violence is illustrated by Tony Blair’s representation of Islam when he was Prime Minister of the UK. The thesis concludes that because the meaning of religion is likely to remain a divisive question at the centre of international politics in the coming decades, those who study and practice it must be cognisant of the politics involved in all statements about religion – including their own.

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Burley, Stephen. "Hazlitt the Dissenter : Religion, Philosophy, and Politics, 1766-1816". Thesis, Queen Mary, University of London, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.535536.

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Yoo, Baekyun. "Religion and Politics in the Poetry of W.B. Yeats". Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc278080/.

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Previous critics have paid insufficient attention to the political implications of Yeats's life-long preoccupation with a wide range of Western and Eastern religious traditions. Though he always preserved some skepticism about mysticism's ability to reshape the material world, the early Yeats valued the mystical idea of oneness in part because he hoped (mistakenly, as it turned out) that such oneness would bring Catholic and Protestant Ireland together in a way that might make the goals of Irish nationalism easier to accomplish. Yeats's celebration of mystical oneness does not reflect a pseudo-fascistic commitment to a static, oppressive unity. Like most mystics—and most modernists—Yeats conceived of both religious and political oneness not as a final end but rather as an ongoing process, a "way of happening" (as Auden put it).

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Huckins, Kyle David. "Religion, politics and journalism : testing theoretical constructs of framing /". Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.

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Brent, Richard. "Liberal Anglican politics : whiggery, religion and reform, 1830-1841 /". Oxford : Clarendon press, 1987. http://catalogue.bnf.fr/ark:/12148/cb36628289q.

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Dhaliwal, Sukhwant. "Religion, moral hegemony and local cartographies of power : feminist reflections on religion in local politics". Thesis, Goldsmiths College (University of London), 2011. http://research.gold.ac.uk/7802/.

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This is a comparative feminist analysis of religion in local politics within two London boroughs: Ealing and Newham. Starting from the observation that there has been a de-secularisation of relations between the state and civil society in Britain, it draws upon the feminist and anti racist critique of multiculturalism to produce new reflections on the shift to multifaithism. This thesis argues that the shift is the result of a double movement - from above and from below - and enables moral hegemony. By re-orienting an analysis of the religious-secular to local cartographies of power, this thesis makes smaller claims that run alongside and pose questions for a growing consensus within feminist theory that seeks a distance from secularism, that emphasises solidarities with faith based mobilisations and seeks to uncritically defend religious minority claims. The data comprises 47 in depth interviews with 'secular', 'religious' and 'state' actors. This is supplemented with ethnographic observations from public meetings, religious processions and other events. The empirical analysis discusses the following key themes: the way in which religion is welded to electoral politics; religious commitment as an ontological, aesthetic and affective source for social responsibility and political engagement; the shared pastoral-policing functions of religious organisations and the state; the emergence of religious 'election' as a new way of re-ordering local areas and access to welfare services; the negotiation of a new wave of Muslim political identifications in the context of the War on Terror; the perpetuation of a unanimist Khalsa norm and its implications for making religious claims; and a closer consideration of religious groups in alliance, the darker side of faith as social capital.

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Anyia, Albert Ethasor. "Religion and politics in Nigeria : the role of religious actors in government decision making, 1980-2009". Thesis, London Metropolitan University, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.590126.

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In this thesis, I examine the role of religion in Nigerian government decision-making from 1980 to 2009, providing a clear and concise account of the ways in which selected Nigerian religious actors, such as the Christian Association of Nigeria and the Nigeria Supreme Council for Islamic Affairs interacted with government policy actors on two key policy issues: membership of the Organisation of Islam Conference (OIC; international policy) and the adoption of Sharia law (domestic policy). Demographically, Nigeria is equally divided between Christians and Muslims and religious belief is widespread and has no clear boundaries within the country's domestic politics and international relations. Religion and politics mix freely. playing significant roles in the individual's political and social relationships at all levels of society. Nigeria claims to have a secular constitution, but religion has become increasingly important in the public sphere and this thesis is primarily concerned with the political influence of religious actors in the Nigerian government decision-making process. Emphasis is put on investigating organizational access by religious interest groups to policy makers and their influence over policy outcome within the political process. If said groups and policymakers share religious allegiance, are these allegiances reflected in policy outcome? i.e .• when and how do specific religious actors seek to influence the political outcomes of government decision-making? The finding of this thesis suggests that religious groups have a significant role in government decision-making, especially in relation to the impact that superior Muslim religious actors have within the policy-making structure in Nigeria on both OIC policy, and on the three arms of government in Muslim-dominated Sharia states. This study argues that such influence probably enhanced and promoted favourable policy outcomes for religious interest groups, especially Muslim groups.

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Sherwin, Simon John. "Mesopotamian religious syncretism : the interaction of religion and politics in the 3rd and 2nd millenia BC". Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621691.

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Pelkmans, Mathijs Emiel. "Uncertain divides religion, ethnicity, and politics in the Georgian borderlands /". [S.l. : Amsterdam : s.n.] ; Universiteit van Amsterdam [Host], 2003. http://dare.uva.nl/document/71405.

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Watson, Timothy D. "The Lyon city council c. 1525-1575 : politics, culture, religion". Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322782.

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Filby, Liza. "God and Mrs Thatcher : religion and politics in 1980s Britain". Thesis, University of Warwick, 2010. http://wrap.warwick.ac.uk/4527/.

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The core theme of this thesis explores the evolving position of religion in the British public realm in the 1980s. Recent scholarship on modern religious history has sought to relocate Britain's "secularization moment" from the industrialization of the nineteenth century to the social and cultural upheavals of the 1960s. My thesis seeks to add to this debate by examining the way in which the established Church and Christian doctrine continued to play a central role in the politics of the 1980s. More specifically it analyses the conflict between the Conservative party and the once labelled "Tory party at Prayer", the Church of England. Both Church and state during this period were at loggerheads, projecting contrasting visions of the Christian underpinnings of the nation's political values. The first part of this thesis addresses the established Church. It begins with an examination of how the Church defined its role as the "conscience of the nation" in a period of national fragmentation and political polarization. It then goes onto explore how the Anglican leadership, Church activists and associated pressure groups together subjected Thatcherite neo-liberal economics to moral scrutiny and upheld social democratic values as the essence of Christian doctrine. The next chapter analyses how the Church conceptualized Christian citizenship and the problems it encountered when it disseminated this message to its parishioners. The second half of this study focuses on the contribution of Christian thought to the New Right. Firstly, it explores the parallels between political and religious conservatism in this period and the widespread disaffection with liberal Anglicanism, revealing how Parliament became one of the central platforms for the traditionalist Anglican cause. Secondly, it demonstrates how those on the right argued for the Christian basis of economic liberalism and of the moral superiority of capitalism over socialism. The next chapter focuses on the public doctrine of Margaret Thatcher, detailing how she drew upon Christian doctrine, language and imagery to help shape and legitimise her political vision and reinforce her authority as leader. Finally, the epilogue traces the why this Christian-centric dialogue between the Church and Conservative government eventually dissipated and was superseded by a much more fundamental issue in the 1990s as both the ruling elite and the Church were forced to recognise the religious diversity within British society.

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Ardley, Jane. "Resistance, religion and politics : Tibetan independence movement in comparative perspective". Thesis, Keele University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301459.

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Margolis, Michele F. (Michele Francine). "The intersection of religion and politics : a two-way street". Thesis, Massachusetts Institute of Technology, 2014. http://hdl.handle.net/1721.1/92079.

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Thesis: Ph. D., Massachusetts Institute of Technology, Department of Political Science, 2014.
Cataloged from PDF version of thesis.
Includes bibliographical references (pages 255-279).
My dissertation reexamines the relationship between religious and political attitudes and challenges the conventional wisdom that religious identities are impervious to politics' influence. I not only identify the conditions under which religious identities affect political stances but also when political identities influence one's religious beliefs, practices, and identification. My research refutes the claim that religious sorting into the political parties-that seculars support the Democrats while the devout join the Republican ranks-explains the current polarized political arena. Partisans themselves help produce these religious gaps. Moreover, this finding should not come as a surprise to researchers. Combining insights from the religious and political socialization literatures, I create a novel, yet intuitive, theory about how partisanship can come to shape religious beliefs and behaviors. In brief, the distinct timings of the religious and political socialization processes create a window during which partisanship can. shape religious beliefs and behaviors. Political identities typically crystallize in adolescence and early adulthood, which is the very time when many people have distanced themselves from religion. As young people emerge into adulthood, however, they must decide whether to remain on the outskirts of religion or re-enter the religious sphere. Political identity, which for many has been solidified since young adulthood, can shape this new religious identity. The influence of politics is then continually felt, as an individual's resultant religious identification and practices are often stable throughout adulthood. To test my theory, I develop new survey measures of religious identification; use panel data to track changes in beliefs and practices over time; design randomized experiments to uncover how heightening the salience of one's partisanship subsequently influences reported identification with religion; and take advantage of natural experiments to see how changes in the political world subsequently impact religious practices. Using different data and analytic strategies, I consistently find the same results: there are times in an individual's life when political identities shape religious practices and beliefs, and there are other times when the reverse is the case. All told, my research presents a new way of thinking about the contemporary political and religious landscapes.
by Michele F. Margolis.
Ph. D.

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Rose, Craig Mark. "Politics, religion and charity in Augustan London, c.1680-1720". Thesis, University of Cambridge, 1988. https://www.repository.cam.ac.uk/handle/1810/272526.

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Jackson, Janet Clare Louise. "Royalist politics, religion and ideas in Restoration Scotland, 1660-1689". Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/272411.

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

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

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Adkins, Jason Michael. "Politics from the Pulpit: A Critical Test of Elite Cues in American Politics". Kent State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=kent1531927892623716.

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Wynn, Natalie. "Jews, antisemitism and irish politics : A tale of two narratives". Universität Potsdam, 2012. http://opus.kobv.de/ubp/volltexte/2012/6151/.

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Im Artikel wird eine der größten Schwächen der Historiographie der irischen Judenheiten betrachtet: die fehlende Bestimmung des wahren Ausmaßes des Antisemitismus und dessen Auswirkungen auf die jüdische Gemeinschaft in Irland. Hierfür wird ein kurzer Überblick über einen Ausschnitt des irisch-jüdischen Narrativs gegeben: das jüdische Verhältnis zur nationalistischen Politik in Irland. Der Fokus liegt dabei auf der Notwendigkeit für einen neuartigen Umgang mit den Quellen und den vorliegenden Sachverhalten, um eine ganzheitliche, objektivere und inklusive Geschichte der irischen Judenheiten zu schreiben.
This article considers one of the major weaknesses in the existing historiography of Irish Jewry, the failure to consider the true extent and impact of antisemitism on Ireland’s Jewish community. This is illustrated through a brief survey of one small area of the Irish-Jewish narrative, the Jewish relationship with Irish nationalist politics. Throughout, the focus remains on the need for a fresh approach to the sources and the issues at hand, in order to create a more holistic, objective and inclusive history of the Jewish experience in Ireland.

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Shaw, Noskin Moira Pacifica Parvanih. "Religion, morality, mandates, and conflict exploring the moral mandate effect as a predictor of religious conflict /". To access this resource online via ProQuest Dissertations and Theses @ UTEP, 2007. http://0-proquest.umi.com.lib.utep.edu/login?COPT=REJTPTU0YmImSU5UPTAmVkVSPTI=&clientId=2515.

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

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Willson, Alexander. "The Growing Instrumentalization of Catholicism in French Politics". Thesis, The American University of Paris (France), 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=13871639.

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Gupta, Radhika. "Piety, politics, and patriotism in Kargil, India". Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.547755.

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Mansfield, Stephen Lee. "Government in a "post-Christian age" religion in American public life /". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Cajic, Nela. "One Nation under God : A study on religion and politics in United States". Thesis, Jönköping University, JIBS, Political Science, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-9251.

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This essay deals with the subject on American politics and how it is affected by religion and religious leaders/organizations. The Religious right is also included as the movement has a strong attachment to the Republican party, but also the political sphere in general. A historical review is given as an introduction to this subject, and aims towards further reading. Three questions are asked; How does the religion affect the politics in Us and to which extend, Has the Religious right been able to affect politics and it that case how? And: Has the politicians used religious beliefs as arguments? Further on the two latest election in 2004 and 2008 are studied and its presidential candidates, to strengthen the hypothesis that religion is affecting the politics in United States.

The Republican candidate John McCain and the Democrat Barack Obama connections to religion is upheld in this essay, and their political statements and debates are analyzed, to emphasize the influences from their religious faith.

In the conclusion, facts are presented that actually shows that the religion has to an extend impact on politics and its performance. As the politicians are using religious rhetoric’s to strengthen their argumentations and speeches.

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Barrett, Rob. "Disloyalty and destruction : religion and politics in Deuteronomy and the modern world /". London : T & T Clark, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9780567614148.

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Novokhatko, Ekaterina. "Religion, Imagination and Politics in Post-Carolingian Catalonia (10th – 12th centuries)". Doctoral thesis, Universitat Autònoma de Barcelona, 2021. http://hdl.handle.net/10803/671679.

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Les fonts litúrgiques i hagiogràfiques llancen llum sobre els aspectes múltiples de la investigació històrica: història de les institucions i les seves biblioteques, de la transmissió de texts i llibres, de la reconstrucció dels arquetips i famílies de texts, història de les identitats, història cultural entre d’altres. Els acadèmics catalans han prestat una atenció significativa a les fonts litúrgiques i hagiogràfiques dels segles X al XII que es troben als arxius i biblioteques catalans i de França del sud. Aquesta varietat de fonts inclou els martirologis, llibres importants per l’ús quotidià a les institucions religioses medievals. No obstant això, aquestes fonts mai han estat analitzades a fons a través de la perspectiva de la història cultural i en termes de transmissió de festes i cultes de sants. La tesi presentada comença a omplir aquesta llacuna investigant els sis martirologis d’Ado de Viena, difosos durant el període postcarolíngi a tota la regió catalana. Aquest estudi sobre els martirologis revela com les noves festes litúrgiques i els nous cultes s’integren en la vida religiosa local, com i perquè les formes religioses particulars de veneració dels cultes i dels sants es desenvolupen i com es creen i reconstrueixen les xarxes de comunicació entre les diferents institucions religioses. L’anàlisi de cinc festes que reben la veneració major i més àmplia a la regió catalana (Sant Miquel, Sant Aleix, Sant Guerau, la Passió de la Imatge de Crist i la Transfiguració) llança el llum sobre la forma en què l’expansió dels ideals religiosos reflecteix les necessitats socials i polítiques de la època. Aquesta recerca explora les dades dels martirologis, no només dins del context microhistòric de la situació política y social a la regió catalana, sinó també des del punt de vista més ampli de la sinergia de varis conglomerats multiculturals en els espais mediterranis postcarolingis. La tesi examina el sorgiment, la difusió i l’adaptació de les tradicions litúrgiques per descobrir com aquests cultes poden haver influït en les institucions religioses diferents i haver estat integrats i adaptats a la vida religiosa local. La investigació demostrarà que aquests canvis, presents en els textos litúrgics i hagiogràfics difosos àmpliament, reflecteixen i defineixen les vies principals de transició de les sensibilitats litúrgiques carolíngies i romàniques mitjançant la materialització de la imaginació teològica i sensorial dels contemporanis.
Las fuentes litúrgicas y hagiográficas arrojan luz sobre múltiples aspectos de la investigación histórica: historia de las instituciones y sus bibliotecas, de la transmisión de textos y libros, de la reconstrucción de arquetipos y familias de textos, historia de las identidades, historia cultural, entre otras. Los académicos catalanes han prestado una atención significativa a las fuentes litúrgicas y hagiográficas de los siglos X al XII que se encuentran en los archivos y bibliotecas catalanes y del sur de Francia. Entre esta considerable variedad de fuentes se encuentran los martirologios, libros importantes para el uso cotidiano en diferentes instituciones religiosas medievales. Sin embargo, estas fuentes nunca han sido analizadas a fondo a través de la perspectiva de la historia cultural y en términos de transmisión de fiestas y cultos de santos. Esta tesis, titulada "Religión, imaginación y política en la Cataluña postcarolingia", comienza a llenar este vacío investigando seis martirologios de Ado existentes y difundidos en el período postcarolingio en toda la región catalana. Este estudio sobre los martirologios revela cómo las nuevas fiestas litúrgicas y los nuevos cultos se integraron en la vida religiosa local, cómo y por qué se desarrollaron determinadas formas religiosas de veneración y cómo se crearon y reconstruyeron las redes de comunicación entre las diferentes instituciones religiosas. El análisis de cinco fiestas (San Miguel, San Alejo, San Geraldo, la Pasión de la Imagen de Dios y la Transfiguración) que recibieron mayor y más amplia veneración en toda la región arroja luz sobre la forma en que la expansión de los ideales religiosos reflejaba las necesidades sociales y políticas de la época. Esta investigación explora los datos de los martirologios, no sólo en el contexto microhistórico de la situación política y social de la región catalana, sino también desde la perspectiva más amplia de la sinergia de varios conglomerados multiculturales en los espacios mediterráneos postcarolingios. El proyecto tiene por objeto abordar el surgimiento, la difusión y la adaptación de las tradiciones litúrgicas para descubrir cómo estos cultos pueden haber influido en diversas instituciones religiosas y haberse integrado y adaptado a la vida religiosa local. Demostrará que estos cambios, presentes en textos litúrgicos y hagiográficos ampliamente difundidos, reflejan y definen las principales vías de transición de las sensibilidades litúrgicas carolingias y románicas mediante la materialización de la imaginación teológica y sensorial de los contemporáneos.
Liturgical and hagiographical sources shed light on multiple aspects of historical research: histories of institutions and their libraries, transmission of texts and books, reconstruction of prototypes and families of texts, history of identities, cultural history and many others. Catalan scholarship has paid significant attention to liturgical and hagiographical sources from the tenth to the twelfth centuries housed in Catalan and Southern French archives and libraries. Among this considerable variety of sources are martyrologies, important books for everyday use in different medieval religious institutions. However, these sources have never been thoroughly analysed through the lens of cultural history and in terms of the transmission of feasts and saints’ cults. My PhD project, entitled 'Religion, Imagination and Politics in Post-Carolingian Catalonia’, starts to fill this gap by investigating six extant martyrologies of Ado disseminated in the Post-Carolingian period throughout the Catalan region. This study on martyrologies reveals how new liturgical feasts and new cults were embedded in local religious life, how and why particular religious forms of veneration developed and how communication networks between different religious institutions were created and reconstructed. The analysis of five feasts that received increased and widespread veneration throughout the region—St. Michael, St. Alexius, St. Gerald, Passion of the Image of God and Transfiguration—sheds light on how the expansion of religious ideals reflected social and political needs of the time. This research explores data from the martyrologies not only in the microhistorical context of the political and social situation within the Catalan region, but also from the broader perspective of the synergy of various multicultural conglomerations in post-Carolingian Mediterranean spaces. My PhD aims to address the emergence, dissemination and adaptation of liturgical traditions in order to discover how these cults may have influenced various religious institutions and became integrated into, and adapted for, local religious life. It will demonstrate that these changes, brought into widely disseminated liturgical and hagiographical texts, reflect and define key paths of transition of Carolingian and Romanesque liturgical sensibilities through shaping the theological and sensory imagination of contemporaries.

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Osborne, Simon Charles. "Popular religion, culture and politics in the Midlands, c. 1638-1646". Thesis, University of Warwick, 1993. http://wrap.warwick.ac.uk/36065/.

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This thesis is a study of popular allegiance in five midland counties during the English Civil War, 1642- 1646. It considers the relationship between allegiance and popular religion and culture. It aims to provide a regional case study of popular reactions to the war, with particular reference to recent theories of allegiance, which have emphasised the role played by religion and culture. Although the approach is broadly chronological, religion and culture are discussed mainly in the first half of the thesis, and popular allegiance in the second. Chapter One surveys popular religion and culture in the region from c. 1603 to 1638. Chapter Two characterises popular politics on the eve of the Civil War. Chapter Three deals with popular religion and culture in the late 1630s and during the war. In particular, it considers whether or not distinct cultural regions had evolved by this time, and the nature and extent of popular puritanism and 'Anglicanism'. Chapter Four provides a narrative of military events in the region during the war, and discusses the impact of the conflict on civilian communities. Chapter Five describes the geographical pattern of allegiance, through an analysis of military recruitment and civilian reactions. Chapter Six considers what factors may have motivated popular responses to the war. It is argued that there was often a positive response to the war, and that we must seek a multicausal explanation of this phenomenon. In particular, religio-cultural factors were a major influence. But it is argued that religlo-cultural and societal factors only partly explain the complex pattern of allegiance that emerged. Emphasis is placed on the role of local, contingent factors such as the distribution and influence of propaganda, and the impact of plunder, extortion and other products of a war which intruded into most communities in the region.

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Küçükcan, Talip. "The politics of ethnicity, identity and religion among Turks in London". Thesis, University of Warwick, 1996. http://wrap.warwick.ac.uk/36326/.

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'The Politics of Ethnicity, Identity and Religion Among Turks in London' is a study of a micro-Muslim community in Britain. Earlier research on Islam and Muslims in Britain concentrated predominantly on Islam amongst South-Asian Muslims although there is a large degree of diversity in the expression of cultural and religious identity among Muslim communities in Britain. This thesis seeks to come to an understanding of the politics of ethnicity, identity and religion among Turkish Muslims who are a part of this diversity. The main objective of this research is to analyse how Turkish identity is constructed and what are the roles of family, culture, organisations and religious groups in the reproduction and transmission of traditional values to the young generation. This research is expected to fill a gap in research on micro-Muslim communities in Britain. Research methods involved participant observation, in-depth interviews and a survey. Seventeen months of fieldwork in the north-east London and two months fieldwork in Berlin were carried out to collect ethnographic data. During the research, 77 people were interviewed in-depth, 93 young Turks participated in a survey and 29 people took part in group interviews. The thesis begins with a brief account of immigration to Western Europe in general and to Britain in particular. Then, a discussion of theoretical issues on migration, ethnicity and the development of identity is presented where the major anthropological and sociological theories are examined. Turkish immigration to Western Europe in general and to Britain in particular is outlined in Chapter Four and issues concerning family, kinship and reproduction of traditional values are examined in Chapter Five wherein it is argued that Turkish identity is reinforced by the reproduction of family values and kin relations in London. It is also demonstrated in this Chapter that new types of relations are established which are based on wider social networks. Continuity and change in the identity construction of the young Turkish generation are discussed by analysing their attitudes towards language, culture, family, sexuality and religion in Chapters Six and Seven. The process of institutionalisation and analysis of the influence of Turkish organisations on the politics of identity and its expression are presented in Chapters Eight, Nine and Ten. The institutionalisation of Islam is analysed in relation to identity and religious diversity within the Turkish community. The politics of main Islamic groups are also analysed to explain how religion and politics are related and the extent to which religious movements in the country of origin influence Islamic organisations abroad. This research shows that family relations and social networks have played an important role on every stage of immigration and settlement Traditional values are constantly reproduced within Turkish families as an expression of identity and every effort is made to ensure that the young generation are not alienated from these values. However, there is an emergent identity construction taking place among the young generation, generally inspired by the 'local' experience. This suggests that the emergent Turkish identity accommodates continuity and change in relation to Turkish culture, sometimes producing tension between generations. For the young generation traditions, culture and religion are increasingly becoming values for 'symbolic' attachment.

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