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1
Prociv, Patricia Mary, of Western Sydney Hawkesbury University e Faculty of Social Inquiry. "Personal identity and the image-based culture of Catholicism". THESIS_FSI_XXX_Prociv_P.xml, 2000. http://handle.uws.edu.au:8081/1959.7/318.
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This research is documented in three volumes, and is the study of a series of three Doctoral exhibitions. The first of these, Australian moon over Cumbria and the procession of life, evolved from a series of watercolours based on the biblical figures of Eve and the serpent.The volume contains images and a critique from Australian moon over Cumbria. Also included are images that influenced the work, essays, and information on relevant minor exhibitions. The second, Sisters and spinsters, the Misses Swann of Elizabeth Farm, was designed and executed as site-specific.The Misses Swann were nine sisters, and the exhibition focused on the sisters' working lives, their contribution to their local communities, and their personalities.Needlepoint and damask table napkins were used as vehicles for the storytelling.Critical writings and extensive reference material are included. The third in the series, Constructing identity within Catholicism, was based on the hypothesis that images of the culture of Catholicism have the capacity to influence personal identity. All of the work was designed to complement the design and spiritual meaning of the chapel. Included along with the essays are supporting images and documentation.Doctor of Creative Arts
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Prociv, Patricia Mary. "Personal identity and the image-based culture of Catholicism". Thesis, View thesis View thesis, 2000. http://handle.uws.edu.au:8081/1959.7/318.
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This research is documented in three volumes, and is the study of a series of three Doctoral exhibitions. The first of these, Australian moon over Cumbria and the procession of life, evolved from a series of watercolours based on the biblical figures of Eve and the serpent.The volume contains images and a critique from Australian moon over Cumbria. Also included are images that influenced the work, essays, and information on relevant minor exhibitions. The second, Sisters and spinsters, the Misses Swann of Elizabeth Farm, was designed and executed as site-specific.The Misses Swann were nine sisters, and the exhibition focused on the sisters' working lives, their contribution to their local communities, and their personalities.Needlepoint and damask table napkins were used as vehicles for the storytelling.Critical writings and extensive reference material are included. The third in the series, Constructing identity within Catholicism, was based on the hypothesis that images of the culture of Catholicism have the capacity to influence personal identity. All of the work was designed to complement the design and spiritual meaning of the chapel. Included along with the essays are supporting images and documentation.
3
LoRusso, James Dennis. "Labors of Authenticity: The Function of Spirituality and the Construction of Selfhood in the American Business". unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-11262007-141021/.
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Thesis (M.A.)--Georgia State University, 2007.Description based on contents viewed Feb. 15, 2008. Christopher White, committee chair; Timothy Renick, Louis Ruprecht, Jr., committee members. Title from file title page. Electronic text (43 p.) : digital, PDF file. Includes bibliographical references.
4
Kavanagh, Christopher. "Individual pains and social gains : the personal and social consequences of collective dysphoric rituals". Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:e2e0f4de-ccf1-4962-87fe-4d7fa48faf75.
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This thesis presents the results of a multi-method exploration of the effects of collective dysphoric rituals on self-identification, group affiliation, and prosocial behaviour. Findings are presented from a worldwide sample of martial artists, student participants in artificial ritual experiments, and observers and performers of Shinto firewalking festivals in Japan. The thesis tests recent predictions of the Modes of Religiosity theory in regards to the psychological processes that underpin shared dysphoric rituals and various costly signalling theories concerning the group orientated consequences of participating in extreme ritual events. The results from the studies raise questions with the broader generalisability of recent findings linking collective dysphoric rituals and inclusive self- identification and urge for a more nuanced appraisal of associations with prosocial behaviour. Furthermore, the role of subjective positive assessment of dysphoric experiences is shown to be a topic that has been unduly overlooked and preliminary evidence is provided for a potential relationship with identity fusion. Methodologically the thesis presents a series of novel artificial ritual studies that offer initial evidence in support of shared dysphoria's ability to enhance cooperation and promote positive ingroup association.
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Stephan, Jérôme. "L'identité de la personne humaine : droit fondamental". Thesis, Aix-Marseille, 2017. http://www.theses.fr/2017AIXM0400.
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Au-delà de son paradoxe polysémique, l’identité est une notion parfaitement définie par les différentes sciences humaines, tandis qu’en droit ses contours demeurent beaucoup plus flous. Que recouvre la notion juridique d’identité ? Le droit qui s’y rattache peut-il être qualifié de fondamental ? L’identité n’est pas seulement un ensemble d’éléments qui permet à l’État de nous différencier les uns des autres. Les procédés étatiques d’identification que sont l’état civil et les documents d’identité se trouvent confrontés aux thématiques actuelles et notamment sécuritaires. Mais l’identité, après avoir été pendant longtemps un monopole régalien, devient de plus en plus un support de revendications. En effet, l’identité tend à s’affranchir de plus en plus du cadre imposé par l’État pour permettre à l’individu d’exprimer son individualisation. Aujourd’hui, l’identité ne permet plus uniquement de répondre à la question « qui suis-je ? », mais également à « qui je veux être ? ». La revendication identitaire s’inscrit dans une démarche personnelle de reconnaissance de ses composantes essentielles. L’identité n’est pas en crise, elle est en réalité en pleine mutation. Si elle en connaissait éventuellement une, cela serait dans le sens originel tel que le psychologue Erik Erikson l’avait théorisée, à savoir la crise d’identité liée à l’adolescence. Ainsi, l’identité serait en transition avant de connaître l’âge adulte et la pleine consécration de sa reconnaissance juridique. Le droit de l’identité est en passe d’être complété par l’émergence d’un droit à l’identité, actuellement fragmenté, qui tend à être reconnu comme un véritable droit fondamental inhérent à la personne humaineOne of today’s debates which can no longer be ignored and which has been on everyone’s lips for several years is the concept of identity. It is at the heart of numerous and diverse problematics. Beyond its polysemous paradox, identity is a well-known notion in humanities, whereas in law its outlines are still unclear. What does the legal notion of identity integrate? Can the right to which it is linked be a fundamental one? Identity is not only a set of elements that allows the state to make a distinction between two persons. The official state identification procedures, like civil status and identity documents, have to face current themes and particularly security ones. But identity, after being a long-time state monopoly, is becoming more and more often a way to claim. Indeed, identity, versatile and evolving, is freeing itself from the state regulatory framework so that the individual can express himself and enhance its individualization. Today, identity is not only the answer to « who am I? » but also to « who do I want to be? » Identity claim is part of a personal approach of multiple recognitions such as sex, gender, name, religion and origin. In fact, there is no identity crisis. On the contrary, identity is actually changing. The only crisis it would face would be, as theorized by psychologist Erik Erikson, due to adolescence. Therefore, identity would face a transition before adulthood that would ensure full legal status recognition. The right of identity is being complemented by the emerging right to identity. Even if it is still fragmented, it tends to be recognized as a real fundamental right inherent to human person
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Willis, Lynyetta Gittens. "African American Baptist Church Community: Influence of SocioCultural Factors on Faith Development". Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/cps_diss/11.
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When describing faith development, established models often fail to incorporate the effects of an individual’s sociocultural context and control for additional dimensions of their identity such as ethnicity, gender and religious denomination (Mattis, 2001; Myers, 1991; Willis, 2005). This study involved 18 African American women and men between the ages of twenty and seventy-seven who identified as Baptist Church goers within the Southeastern region of the United States. A mixed methods design informed by interpretive and emerging social network paradigms was used (Hanson, 2005; LeCompte & Schensul, 1999). There were two phases of this study. Within phase one, twelve participants completed one semi-structured interview and the Optimal Theory and Identity Development-Revised (OTAID-R) instrument (Haggins, 1996) which was designed to evaluate identity development along multiple dimensions, including spirituality. Within phase two, six participants took part in a follow-up focus group to validate the emergent themes. Grounded theory was used to analyze the data (Strauss & Corbin, 1998). A circular socioculturally informed model of faith development was devised. The current model was most congruent with African centered models of faith development and revealed non-linear process of faith development. The OTAID-R survey was not significantly correlated with the age of the participants. Implications for research and practice include the importance of considering sociocultual context and experience when conceptualizing developmental processes within a culturally informed framework.
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Dulcetti, Pérola Goretti Sichero. "O sagrado na adolescência: um estudo da relação entre a religiosidade ocidental contemporânea e o processo de desenvolvimento da identidade". Pontifícia Universidade Católica de São Paulo, 2007. https://tede2.pucsp.br/handle/handle/2026.
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Previous issue date: 2007-06-12In the continuation of the College of biology and psychology the interest for the integration appeared of the parental figures that are important in the formation of the identity during the development of the citizen. These figures preemie all the psychic life of the individuals and if they project in the several facets of the same one, also in the scope of the formation of the personal religiosities and the society where he is inserted. The present work makes a metaphoric comparison enters the development of the religious and personal identity, as well as the society is influenced in the requirement of the diverse manifestations of the religiosities in its traces of behavior, fellow creature to the transitory phase between infancy and the maturity, the adolescence
No decurso das faculdades de biologia e psicologia surgiu o interesse pela integração das figuras parentais que são importantes na formação da identidade durante o desenvolvimento do sujeito. Essas figuras permeiam toda a vida psíquica dos indivíduos e se projetam nas várias facetas da mesma, inclusive no âmbito da formação da religiosidade pessoal e da sociedade em que está inserido. O presente trabalho faz uma comparação metafórica entre o desenvolvimento da identidade religiosa e pessoal, assim como a sociedade é influenciada no requisito das diversas manifestações da religiosidade em seus traços de comportamento, semelhante à fase transitória entre a infância e a maturidade, a adolescência
8
Garrett, B. J. "Personal identity". Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384065.
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Cave, S. "Personal identity and rationality". Thesis, University of Cambridge, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.597374.
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There are two ways in which a theory of personal identity can diverge from that most fundamental tenet of practical reason, self-concern. The first is if it is irrational to be concerned for one's own future (the Nihilistic Thesis). The second is if it is rational for one to be concerned, in the way in which one is ordinarily concerned for only oneself, about someone else's future (the Optimistic Thesis). Most theories of personal identity either claim to entail, or have been accused of entailing one or other of these theses. Yet they are both absurd. In this dissertation, I ask which theories of personal identity are compatible with practical reason. In Chapter One, I introduce three views of personal identity which reflect the major themes in the current debate: an animalist view, a brain-based view, and a psychology-based view. Whilst it is widely accepted that a view of personal identity is in difficulty if it entails that it is irrational for someone to be prudentially concerned about their own future, some views have embraced the idea that someone might be prudentially concerned about someone else's future. In Chapter Two and Three, I explore each of these possibilities in turn, and show how they both entail contradiction and absurdity. In Chapter Four, I develop the necessary and sufficient conditions for prudential concern, with which to determine which views of personal identity entail the Nihilistic and Optimistic Theses. In Chapter Five, I show that the psychology-based view entails both the Nihilistic and Optimistic Theses, and is therefore false. In Chapter Six, I show how the brain-based and animalist views could entail both theses, but conclude that, on current evidence, the animalist view does not entail either, and is therefore most compatible with practical reason.
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Klaassen, Derrick Wayne. "Religion and identity development". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0003/MQ46210.pdf.
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Ethell, Linda. "Narrative identity and personal responsibility /". Connect to thesis, 2003. http://eprints.unimelb.edu.au/archive/00000790.
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Dhanda, Meena. "The negotiation of personal identity". Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.402758.
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Furberg, Elisabeth. "Advance Directives and Personal Identity". Doctoral thesis, Stockholms universitet, Filosofiska institutionen, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-80513.
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Advance directives are instructions given by patients – or potential patients – specifying what actions ought to be taken for their health in the event that they are no longer capable to make decisions due to illness or incapacity. Over the last decades, there has been a rising tide in favour of advance directives: not only is the use of such directives recommended by most medical and advisory bodies, they are also gaining increasing legal recognition in many parts of the world. This book, however, takes as its point of departure one of the most commonly discussed medical-ethical arguments against granting advance directives moral force: the Objection from Personal Identity. The adherers of this objection basically asserts that when there is lacking psychological continuity between the person who formulated the advance directive and the later patient to whom it supposedly applies, this seriously threatens the directive’s moral authority. And, further, that this is so because lacking sufficient psychological continuity implies that the author of the advance directive is numerically distinct from the later patient. Although this argument has some initial appeal, most philosophers in the advance directives debate maintain that the Objection from Personal Identity fails, but suggest different reasons as to why. Whereas some argue that the objection has no force because it rests on faulty beliefs about personal identity, others argue that we ought to grant advance directives moral authority even if the author and the later patient are numerically distinct beings. This book investigates some of the most influential of these arguments and reaches the conclusion that the Objection from Personal Identity has more to it than is usually recognized in the medical-ethical debate. Lacking sufficient psychological continuity between author and later patient, it is concluded, does threaten the moral authority of the advance directive.
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Southgate, Susan Jane. "Personal identity : the simple view". Thesis, Durham University, 1993. http://etheses.dur.ac.uk/5615/.
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In the examination of the concept of personal identity, this thesis concentrates upon the central" divide between complex and simple accounts. The opposing theories have been evaluated with respect to their ability to produce a concept of persons which will fulfil the role of a forensic being. Thus, the criticisms suggested are not made solely in consideration of the coherence of supportive arguments but also on the ability to provide accurate accounts of a person as a moral agent: whether value and responsibility are sufficiently met by the concept and whether the resulting person can be objectively and reliably identified. The thesis begins with an explanation of the historical roots of the debate, considering the originators of the simple view in their criticism of Locke's conception of personal identity. It then moves on to examine the modern version of the simple view, explaining its arguments and providing a critique. Finally, modifications to the modern simple view are suggested, pointing the way to a more satisfactory debate within personal identity theory, whilst showing the central epistemological role that such a debate has.
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Eccles, James Thomas. "Advance directives and personal identity". Thesis, University of Leeds, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.442172.
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Spender, Barbara Anne. "Autobiography, biography and personal identity". Thesis, University of Southampton, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.266894.
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Hummel, Patrik Alexander. "Personal identity and practical reason". Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16607.
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In this thesis, I argue that the interdependence between personal identity and practical concerns is overstated. In paradigmatic places where philosophers and common sense suggest that personal identity constrains how we should reason and care, or vice versa, the two spheres are in fact neutral to each other. I defend this claim by considering four specific cases. First, a rough characterization of the distinction between the complex and the simple view is that the former takes personal identity to consist in other relations, whereas the latter does not. I argue that the extreme claim according to which the complex view fails to give reasons for future-directed concern can be resisted. We maintain forward-looking attitudes and projects not because someone will be us, but because we relate to future selves in other, more important ways. Second, I argue that intuitions in a range of popular imaginary cases are contaminated by practical concerns whose relevance for personal identity is far from straightforward. Third, I argue that on a closer look, the complex versus simple distinction is confused. It thus cannot be what grounds differences in judgements on what matters. Debates about personal identity should be framed in terms of better understood notions. Finally, I argue that it is not a constraint on rational transformative choice that decision-maker and transforming individual are identical. Moreover, whether we are deciding for ourselves or for others - the importance of informed consent for transformative treatments is not diminished by the decision-maker's failure to projectively imagine the outcomes.
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Matheson, Benjamin David. "Personal identity and manipulation arguments". Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/personal-identity-and-manipulation-arguments(2eccddac-c2a0-4f06-91d1-c57a8fb9b24a).html.
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In this thesis, I defend compatibilism from all manipulation arguments. Manipulation arguments are supported by control cases. These cases purport to be counter-examples to all plausible current compatibilist conditions on moral responsibility. Some compatibilists – historicists – have argued that manipulation arguments can be undermined by endorsing the view that an individual’s moral responsibility for her actions is, in some sense, sensitive to her history. In Part One, I first argue that historicism is without motivation and is untenable. I then sketch a form of compatibilism – the structural-narrative view. This view differs from standard compatibilist accounts because it not only makes clear the synchronic ‘ownership’ (the free will or control condition), but also the diachronic ‘ownership’ conditions (normally taken to be personal identity) on moral responsibility. Both conditions have a narrative component, which I draw from narrative views of personal identity. These conditions insulate my structural-narrative from the manipulation arguments that motivate historicism, thereby providing compatibilists with a tenable alternative to historicism. In Part Two, I argue that the remaining manipulation arguments do not show that compatibilism is false. I first clarify the structure of manipulation arguments. In particular I argue that compatibilists ought to focus their efforts on showing that the control cases that support manipulation arguments are not in fact counter-examples to the compatibilist conditions on moral responsibility. I then distinguish two types of control case: threatening and unthreatening. I argue that the remaining threatening control cases only seem to be counter-examples because of ambiguities in their descriptions that result in us misidentifying the locus of moral responsibility in those cases; once these ambiguities are clarified, the non-responsibility judgement elicited by those cases soon dissipates. I then present three related to arguments to support the claim that unthreatening cases are not counter-examples the compatibilist conditions on moral responsibility; hence I conclude that manipulation arguments do not show that compatibilism is false.
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Bailey, Patrick. "Concerning theories of personal identity". [Tampa, Fla.] : University of South Florida, 2004. http://purl.fcla.edu/fcla/etd/SFE0000261.
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Gordon, Lisa Lande 1961. "Identity development and personal expressiveness". Thesis, The University of Arizona, 1989. http://hdl.handle.net/10150/277201.
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A third defining dimension of identity has been proposed in addition to those of exploration and commitment. This study set out to demonstrate a relationship between identity scores as measured by the Extended Objective Measure of Ego-Identity Status and the third defining dimension, personal expressiveness, as measured by the Personal Expressiveness Activities Questionnaire. Results demonstrated a strong relationship between identity scores and expressiveness with a significant positive correlation between the achievement subscores and expressiveness, and significant negative correlations between the moratorium, foreclosure, and the diffusion subscores. The results appear to validate that expressiveness is indeed a third defining dimension of identity, however recommendations are made based on this study's findings regarding the adequacy of Waterman's Seven-Category Paradigm. Limitations and implications of the study are discussed.
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Oliveira, Maria Lúcia Pereira de. "ASPECTOS PSICOSSOCIAIS DA CONVERSÃO RELIGIOSA. UM ESTUDO DE CASO NA IGREJA UNIVERSAL DO REINO DE DEUS". Pontifícia Universidade Católica de Goiás, 2006. http://localhost:8080/tede/handle/tede/943.
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Previous issue date: 2006-02-23This essay has as the center of the discussion the question of personal identity in the process of conversion into Universal Church. This study analyses the psychosocial processes which take identities out of the context and disorganizes the person leading him to mistrust, hopelessness, or in other words, creates an identity crisis. It analyses the way in which people arrive to Universal Church and what it has to offer them. At last, it analyses the new vision of itself and of the world after conversion to Universal Church of the kingdom of God.
Esta dissertação tem como centro o debate sobre a questão da identidade pessoal no processo de conversão à Igreja Universal do Reino de Deus. Este estudo analisa os processos psicossociais que descontextualizam identidades e que desestruturam a pessoa, levando-a à desconfiança, desesperança, ou seja, instalando na pessoa a crise de identidade. Analisa como essas pessoas chegam à Igreja Universal e qual oferta esta tem a lhes oferecer. Por fim, faz uma análise da nova visão de si e do mundo depois da conversão à Igreja Universal do Reino de Deus.
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Walters, Handri. "Religion, intolerance, and social identity". Thesis, Stellenbosch : Stellenbosch University, 2010. http://hdl.handle.net/10019.1/4175.
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Thesis (MA (Political Science))--Stellenbosch University, 2009.ENGLISH ABSTRACT: Over the past few decades the secular world has witnessed an increasing assault, specifically from the monotheistic religious fundamentalist community, on their beliefs and values. The undeniable intolerance shown by the religious fundamentalist community has often translated into violent terrorist attacks against the secular world. The fact that religious beings can resort to such atrocious acts of violence has certainly baffled many onlookers. It surely comes as no surprise that religious fundamentalism is generally viewed as a ''hard-to-understand‟ phenomenon. This literature review will describe the ''hard-to-understand‟ phenomenon that is religious fundamentalism by employing social identity theory. The social identity of religious fundamentalists is generally derived from sacred texts and what they consider to be absolute truths. These presumed absolute truths not only provide ample opportunity for the development of the ''us‟/''them‟ duality, but also provide a platform for an intense intolerance of the ''other‟, also referred to as the out-group. Of course, the ''us‟/''them‟ duality can be created on many social dimensions, but religion has proven to bring quite an extensive, even murderous, intolerance to in- and out-group characterizations. The ever increasing actions of religious fundamentalist groups over the past few decades have certainly illustrated this point with some conviction. The importance of social identity has been recognised in many major traditions of the social sciences, not excluding political science. Social identity forms the basis of any group‟s actions or reactions. Therefore, its significance stretches far beyond simply providing an identity to a social group. Social identity also acts as a preamble to how a social group, in this case religious fundamentalists, chooses to deal with invidious comparisons. By employing social identity in this particular way we can go beyond investigating how religious fundamentalists act and react to the point of understanding why they act and react the way they do. In this study it was found that although a number of options to deal with invidious comparisons are available to social groups, only a few of these options are likely to be pursued by religious fundamentalists in order to remain a relevant and competitive social group within the social hierarchy. This approach will provide important insights into a formerly ''hard-to-understand‟ phenomenon namely religious fundamentalism.
AFRIKAANSE OPSOMMING: Oor die laaste paar dekades het die sekulêre wêreld 'n toenemende aanslag op sy oortuigings en waardes waargeneem, spesifiek vanaf die monoteïstiese godsdienstige fundamentalistiese gemeenskap. Die onloënbare onverdraagsaamheid wat deur hierdie godsdienstige fundamentalistiese gemeenskap getoon word ontaard dikwels in geweldadige terroriste aanvalle op die sekulêre wêreld. Die feit dat godsdienstige individue hulself begwewe tot sulke wreedaaardige dade van geweld het verseker baie toeskouers verydel. Dis is sekerlik dan nie 'n verrassing dat godsdienstige fundamentalisme gesien word as 'n ''moelik-om-te-begryp‟ fenomeen nie. Hierdie literatuur oorsig sal die ''moelik-om-te-begryp‟ fenomeen wat godsdienstige fundamentalisme is beskryf deur gebruik te maak van die sosiale identiteits teorie. Die sosiale identiteit van godsdienstige fundamentaliste spruit oor die algemeen uit heilige teks en absolute waarhede. Hierdie absolute waarhede bied nie slegs ruim geleenthede vir die ontwikkeling van die ''ons‟/''hulle‟ dualiteit nie, maar bied ook 'n platform vir 'n intense onverdraagsaamheid van die 'ander‟, wat ook verwys word na as die buite-groep. Natuurlik kan die ''ons‟/''hulle‟ dualiteit op grond van baie ander sosiale dimensies ontwikkel word, maar godsdiens het telke male al gedemonstreer dat dit 'n omvattende, selfs moordadige, onverdraagsaamheid na binne- en buite-groep karakterisering bring. Die al ewige toenemende aksies van godsdienstige fundamentalistiese groepe oor die laaste paar dekades illustreer sekerlik hierdie punt met oortuiging. Die belangrikheid van sosiale identiteit word erken deur verskeie tradisies van die sosiale wetenskappe en politieke wetenskap word nie hier uitgesluit nie. Sosiale identiteit vorm die basis van enige groep se aksies en reaksies. Vir hierdie rede strek die betekenisvoheid ver verby die feit dat slegs 'n identiteit aan 'n sosiale groep verskaf word. Sosiale identiteit tree op as 'n voorrede vir die manier waarop 'n sosiale groep, in ons geval godsdienstige fundamentaliste, verkies om onbenydenswaardige vergelykings te hanteer. Deur sosiale identiteit op hierdie besondere manier aan te spreek kan ons verder gaan as om slegs ondersoek in te stel in hoe godsdienstige fundamentaliste optree en reageer tot die punt waar ons kan verstaan hoekom hulle optree en reageer op hierdie spesifieke manier. In hierdie studie is gevind dat alhoewel daar 'n aantal opsies beskikbaar is vir sosiale groepe om onbenydenswaardige vergelykings te hanteer, is daar slegs 'n paar van hierdie opsies wat mees waarskynlik nagestreef sal word deur godsdienstige fundamentaliste ten 'n einde 'n relevante en kompeterende sosiale groep binne die sosial hïerargie te wees. Hierdie benadering sal belangrike insigte bring tot die voormalige 'moeilik-om-te-begryp‟ fenomeen genaamd godsdienstige fundamentalisme.
23
Anderson, Julie B. "William James's theory of personal identity". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0002/MQ32524.pdf.
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Broun, A. D. "Personal identity and normative philosophical psychology". Thesis, Lancaster University, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.373806.
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Roache, Rebecca. "Personal identity, fission, and self-concern". Thesis, University of Cambridge, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.620232.
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Roberts, Francis Charles. "Social structures, epistemology and personal identity". Thesis, Open University, 1991. http://oro.open.ac.uk/57338/.
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In this thesis a set of interlocking arguments is fashioned. Each argument serves a dual purpose: it contributes to the acceptability of the main theme developed In the thesis and it increases the acceptability of the other arguments. At all stages the price paid for refusing to accept the conclusions drawn is cited. There are two driving forces behind the construction of the set of arguments. The first involves a recognition that there is a need for some 'underiabouring' work to be done for the Social Sciences; the second, relatedly. that there is a need to relocate the current debate in Anglo-Saxon Philosophy on, the question of Personal Identity. The colligation of the arguments accomplishes an 'underlabouring' task for the Social Sciences. This task consists of the identification of some of the Implications of the acceptance (whether tacit or explicitly stated) of two notions: the notions of what constitutes a person and what constitutes society. it Is argued that Possible uses of the concept of a person, inherent in any Interpretation of social phenomena, will constrain the explanatory power of any social scientific theory (or even ofa common system of beliefs) In which the interpretation is embedded. If one accepts a social scientific theory (or any common system of beliefs) which subsumes a concept of a person which does not see persons as essentially subjective, essentially social and essentially knowledge-seeking then one has to pay a series of penalties. Foremost among the penalties Is the sacrifice of the possibility of the expansion of the understanding of social phenomena. There are two concepts of society, embedded in contrasting systems of beliefs, whose acceptance has the effect of reinforcing the constraint on the explanatory power of the systems. One concept Involves a view of society as an object with causal powers, the other sees only Individuals as social causal agents. Whether it is Implicit or explicitly stated, the acceptance of either concept of society will cement the constraint on the expansion of one's understanding of social phenomena. The arguments go on to show that only the acceptance of a concept of society seen as an ensemble (itself devoid of detectable causal power) of social structures with causal powers can induce a lifting of some of the restrictions on the expansion of one's understanding of social phenomena. At the core of the arguments lies a fundamental distinction. This is the distinction which needs to be made between the functions of epistemological and ontological concepts which underpin one's understanding of social phenomena. It Is argued that, while such a distinction needs to be made, the relationship between the two functions is a symbiotic one - neither can operate without the other. The differentiation between the two functions is achieved by focusing on the distinction between knowledge and being - encapsulated in Chapter 2 by the distinction made between 'cultural environments' and 'social environments'. Linked to, and sustaining, the distinction between social and cultural environments is a distinction between two aspects of cognitive interactions between Individuals. These two aspects Involve a contrast between an Individual's sense of 'Interacting with' and a sense of 'being with' other Individuals. The former involves individuals in operating 'social kinds' while the latter involves them in sustaining the operating parameters of social kinds. Operations of social kinds are needed for changes in states of understanding to occur (in other words the operations have epistemological significance); by contrast the sustaining of the operational parameters of social kinds is significant with respect to the functions of ontological concepts. The failure of many theories of Personal Identity to address the problems generated by conflating epistemology and ontology In the social sciences renders such theories Inadequate to the task of providing a comprehensive analysis of Personal Identity. The arguments In the thesis pinpoint the nature of this Inadequacy, and show how it might be avoided.
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Hall, Kathleen Mary. "Early career teacher attrition: A case study of independent Catholic girls' schools in Queensland". Thesis, Queensland University of Technology, 2013. https://eprints.qut.edu.au/63286/1/Kathleen_Hall_Thesis.pdf.
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This research study sought to understand why so many early career teachers in an Australian Religious Institute education sector were leaving teaching. Previous studies on early career teacher attrition across all sectors were based on supply and demand theory, as well as contemporary career theory, and identified various factors such as remuneration, student behaviour and school resourcing as influencing factors. These Australian Religious Institute education sector schools take pride in their good standing. The schools in this sector have worked at addressing many of the factors associated with early career teacher attrition yet despite their efforts they are also experiencing attrition of their early career teachers.
A case study of the Queensland independent Catholic girls' school sector explored firstly, the construct of being a teacher in these schools, and secondly, the sociocultural discourses giving rise to unique situations contributing to early career teachers making the decision to leave teaching. Eight early career teachers who had left the profession for which they had recently trained, and eight long standing teachers who were still employed in the sector were interviewed to yield a rich data set. The interviews were conducted within a theoretical framework of what it means to be a teacher by Graham and Phelps (2003) and pedagogic identity and pedagogic practice as noted by Bernstein (2000).
The distributive rules and the evaluative rules (Bernstein, 2000) provided the analytical framework to confirm that particular discourses, together with the ways in which the early career teachers realised being a teacher, were important factors in the decision not to remain in teaching. It emerged that being a teacher in the Queensland independent Catholic girls' school sector was complex and demanding. Being a teacher required long hours of personal time to realise the demands of teaching, a situation which did not fare well with the early career teachers who struggled to balance the requirements of teaching with their own personal time. Furthermore, evidence was found that the schools had multifaceted sociocultural discourses that the early career teacher research participants struggled to understand. In contrast, long standing teachers had, through time, experience and observation, developed skills that allowed them to navigate these complex discourses and thus remain long term in the sector.
Another finding revealed the considerable dichotomy in how the charism of the schools (the unique way Catholic institutions transmit the beliefs and teachings of the Catholic Church) unfolded for students and staff. While these schools transmit their charism effectively to the students, it is ineffectively transmitted to early career teachers.
In contemporary times when a majority of teachers in Australia are moving into their 50s and large numbers are retiring or resigning, (Australian Government, 2011; Australian Government Department of Education, 2007b) it is important for the long term viability of the independent Catholic school sector to retain a stable staff. This study demonstrates that if Catholic schools want to retain their unique identity in the education community and sustain their unique charisms, then they must adopt positive practices to support early career teachers.
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Pickering, Phillip. "Personal identity and concern for future selves". University of Western Australia. School of Humanities, 2007. http://theses.library.uwa.edu.au/adt-WU2008.0048.
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In this thesis I will argue that it is irrational to anticipate the future. I do not claim that the future will not exist, but rather that our current selves will never experience that future. Support for this seemingly implausible thesis begins when consider the problems posed by personal identity puzzle cases. When we consider hypothetical cases such as fission, where one existing person will divide into two future people (for example through brain transplants or teletransportation), we instinctively wonder which of the two post-fission bodies the pre-fission person would 'wake up' in. Could it be the case that our subject of experience does not in fact 'go' anywhere? I initially consider the interdependency between personal identity and the displacement of our current selves into the past or future. Ultimately, I will argue that self displacement is not based on personal identity, but rather the reverse that is, that personal identity is based on our hard-wired tendency to displace our current selves into the past or future. I then present the crux of my argument, that it is irrational to anticipate the future. I will do this by presenting cases in which it is clearly irrational to anticipate 'waking up' in a certain body and demonstrating that these cases are comparable to 'waking up' in the same physically or psychologically continuous body. Contrary to our most deeply held beliefs, it is not rational to expect that our present subject of experience will somehow be there in the future. This astonishing conclusion removes our most obvious reason for concern about future selves. I will argue that if this conclusion is correct, we have relatively weak reasons for prudential concern about the future. One of the key objectives of this thesis will therefore be to determine whether it is rational for our current self to be concerned about a future self that it will never experience being. I will show that if we are irrational to anticipate the future, then we must radically rethink the sort of prudential concern we have for our future selves. I argue that our reasons to be concerned about future selves are much weaker than (or at least very different than) those we might have originally imagined. I will also show that it is not against reason to be unconcerned about future selves, unless we believe that we are morally obliged to be concerned for all future people.
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Boeker, Ruth. "John Locke on persons and personal identity". Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/3609.
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John Locke claims both that ‘person' is a forensic term and that personal identity consists in sameness of consciousness. The aim of my dissertation is to explain and critically assess how Locke links his moral and legal account of personhood to his account of personal identity in terms of sameness of consciousness. My interpretation of Locke's account of persons and personal identity is embedded in Locke's sortal-dependent account of identity. Locke's sortal-dependent account of identity provides an important theoretical framework for my interpretation: It makes clear that Locke's account of personhood is to be considered separately from his account of personal identity. My approach gives full credit to Locke's claim that ‘person' is a forensic term, because I argue that persons, according to Locke, belong to a moral and legal kind of being: they are subjects of accountability. On this basis I argue that two components explain why Locke argues that personal identity consists in sameness of consciousness: firstly, his particular moral and legal conception of a person, and, secondly, his particular understanding of the conditions of just accountability and just reward and punishment. Given one accepts Locke's conception of a person and his understanding of the conditions of just accountability, it will be easy to see why Locke regards sameness of consciousness to be necessary for personal identity, but the more challenging question is whether sameness of consciousness is also sufficient. I critically assess this question by considering Locke's account of persons and personal identity within Locke's epistemological, metaphysical and religious views. I will argue that, at least from the divine perspective, the underlying ontological constitution has to be taken into consideration and that it is a verbal question whether Locke's term ‘consciousness' refers not only to phenomenologically given consciousness, but also to the underlying ontological constitution.
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Beck, Simon. "Finding ourselves : thought-experiments and personal identity". Doctoral thesis, University of Cape Town, 1994. http://hdl.handle.net/11427/13412.
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Summary in English.~Photocopy of typescript.~Bibliography: leaves 202-205.The central concern of this thesis is with the role thought-experiments play in the debate about personal identity, especially with the question of what role they should play. The thesis is divided into two parts. The first part is a defence of the use of thought-experiments against a number of influential and potentially damaging indictments of it. Some of the arguments discussed are directed at specific experiments or a specific kind of experiment, but all have implications which extend to the method in general. The thrust of my response to these arguments is that even if some objections to thought-experiments are strong enough to make us more cautious about how we use them, none of them is strong enough to require the general abandonment of the method of thought-experiment in the context of the personal identity debate. The aim of the second part is to find an answer to the question of what it is that thought-experiments can do, given that there is no prior case ruling them out altogether. The strategy is to reach an answer by a close examination of some prominent examples of thought-experiments in the literature. In the nature of my topic, there are two issues here. One is methodological, about what one can expect from a thought-experiment; the other is the substantive one as to what thought-experiments can really establish about the nature of personal identity. With regard to the methodological issue, two basic kinds of potentially informative thought-experiment emerge. There are those which serve to support or undermine a theory by revealing the relative importance of the various principles of classification which are implicit in our use of the concepts of person and personal identity. There are also those which function to show that a theory suffers from internal inconsistencies or that it has unacceptable consequences. In the process of investigating how thought-experiments can work, I argue that one view of personal identity receives stronger support from them than any of its rivals. This is a non-reductionist view which holds that while personal identity can be analysed in terms of psychological continuity, it cannot be reduced in the standardly accepted sense of that term.
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Sukanek, Jennifer. "The identity and objectification of personal trainers". Diss., Columbia, Mo. : University of Missouri-Columbia, 2008. http://hdl.handle.net/10355/6064.
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Thesis (M.A.)--University of Missouri-Columbia, 2008.The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on August 19, 2009) Includes bibliographical references.
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Redmond, Monica D. "Finding a missional church identity". DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2013. http://digitalcommons.auctr.edu/dissertations/2275.
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This Doctor of Ministry project is a Case- guided study of a mega- African American church that developed a Bible study used for church wide identity formation. The study was conducted during completion of a Doctor of Ministry degree. It is a study of a church facing the formidable challenges that they must face as a church serving a community with complex and varied needs.
A case -guided research was chosen for this Doctor of Ministry project because it encompassed the process that was essential to investigation of a church searching for its mission identity.
This was a study of a church that was intentional about their methodologies, scripturally commanded requirements about church, preaching, discipline, baptism and many other biblical practices. Church and worship can't take just any form. In missional churches, those biblical forms are central, but things like worship style, evangelism methods, attire, service times, locations, and many other man-made customs are not chosen simply based on the preference of the members. Instead, the forms are best determined by their effectiveness in a specific cultural context.
This project presents an organized and systematic form for understanding the process of discovery the researcher experienced during the development and execution of a church wide identity examination. Case study research guided the basic research design.
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Robins, Evan M. "Social identity versus personal identity : an investigation into the interaction of group and personal status with collective and with personal self-esteem on ingroup favouritism". Master's thesis, University of Cape Town, 1992. http://hdl.handle.net/11427/13497.
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Bibliography: leaves 127-143.The positivity of personal and minimal group social identity was manipulated by giving subjects bogus test feedback to induce differential levels of personal status (high, low, no feedback) and group status (high, low, neutral) in 237 13-15 year olds. This investigative experimental study used a MANOVA to explore the main effects and interactions between these factors with personal self-esteem (Rosenberg,1965) and collective self-esteem (Crocker & Luhtanen,1990) on the evaluations of products by (a) the ingroup in comparison with the outgroup, (b) self in comparison with the ingroup and (c) the difference between these self and ingroup favouritism measures. It was found that subjects with high but not low collective self esteem engaged in less ingroup favouritism in comparison to self favouritism when the group made a negative contribution to identity than when it did not. This result was explained through a social identity self-enhancement and self-consistency framework. Males showed more self favouritism than females. This study did not confirm predictions of enhancement theories like Social Identity Theory (I'ajfel & Turner,1979) or research on the nature of self-esteem. Levels of self-esteem, group status and personal status had no significant effects on either self favouritism or ingroup favouritism. A-correlational study on the validity of collective self-esteem found that it was moderately correlated with Jewish identification (R.J.Brown, Condor, Mathews, Wade & Williams,1986) and Gibbons & McCoy's (1990) measures of Negative Affectivity and not correlated with subtle racism (Duckitt,1990,1991a) or Watson, Clark & Tellegen's (1988) measure of Negative Affectivity.
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Spellman, Kathryn Rosemary. "Religion, nation and identity : Iranians in London". Thesis, Birkbeck (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367944.
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Miller, Alanna Rachel. "Negotiating Religious Identity and Mass Media: Examining the Relationship Among Lived Religion, Mass Media, and Narrative Identity". Diss., Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/340862.
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Media & CommunicationPh.D.
The purpose of this dissertation is to further clarify the role of mass media for evangelicals in negotiating religious identity. This project uses lived religion, cultural studies, and narrative identity as a framework. Over the course of seven months, I conducted participant observation in an American Baptist congregation, where I observed both their religious and media practices. Additionally, I conducted qualitative interviews with selected key congregants to get a fuller picture of both their media use and their narrative religious identity. I found that narratives about media and media use led participants to certain strategies of distancing and/or integrating media with their religious identity. Various narrative tools, such as maps, symbolic inventories, tropes, and spiritual anchors, were used by participants to juxtapose media with their religious practice. By using these tools, participants sought to gain more moral and religious certainty by using media as both a proxy for self and as a proxy for Others. As moral and religious uncertainty is a characteristic of modernity, I conclude that there may be ramifications for larger media use and moral thought.
Temple University--Theses
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Mackie, David. "The metaphysics and the importance of personal identity". Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.296439.
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Goodenough, J. M. "Personal identity : an animalist response to Parfit's revisionism". Thesis, University of East Anglia, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.338301.
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Peplow, Katherine. "Discussions of Personal Identity in Genetic Counseling Supervision". University of Cincinnati / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1623165916484682.
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Ishige, Yumi. "Identity and differences : the role of memory, narrative, and history in personal identity". Thesis, Durham University, 2005. http://etheses.dur.ac.uk/1282/.
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The main issue of this thesis is to analyse what kind of concept we have of 'personal identity.' The concept of personal identity is basically examined in relation to memory in this thesis. , Recalling memory is supposed to make an intelligible account between experiences. It gives meaning to what is remembered in accordance with the context of that person's life. This work is compared to a narrative understanding of memory. Ile unity of a person over time, which relates to the unity of personal identity, assumed to be formed through making this narrative account (Chapter one and the first half of Chapter two). However, there arises the question of whether all of our experiences can be managed by the narrative account. Two issues are examined at this point: The insufficiency of that narrative approach (die latter half of Chapter two) and the historical transformation of tile concept of personal identity (Chapter three). The transformation is specifically studied with influences of the media through time. The particularities of tile modem period of time are specifically considered as the age from which the study of personal identity has developed. Today, however, the credibility of the modem concept of personal identity seems to be in doubt. This doubt is summarised in the term 'postmodem'. The characteristics of and the discontinuity between the modem and the postmodern are described in Chapter four. Finally Chapter five investigates the particularities of the concept of identity in the postmodern age I conclude that the modem concept of personal identity has been effective in organising society, but it has arrived during a time at which its boundary needs to be reconsidered. Differences of a person, which are not identified within the narrative consistency of a life, are a key-term in this thought.
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Smith, Joel A. "Measuring the effects of personal coaching on the implementation of a journey plan for personal spiritual growth at Daybreak Church". Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10189383.
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Chapter 1 is the introduction, which gives an overview of the entire study. Chapter 2 is the literature review, defining the problem of stunted spiritual growth and considering coaching as a possible catalyst to move people out of stagnation. Chapter 3 covers the methods of the present study, describing how the treatment and effects study was set up in order to determine if the participants who were coached would experience more spiritual growth than the non-coached participants and how the focus group interviews were conducted to ascertain any noticeable difference in the spiritual growth between the two groups by looking for areas of growth that the coached group experienced that were not reflected in the DSGS and then seeing if the non-coached group grew in those same areas or different areas. Chapter 4 details the results of the study. The hypothesis that coached participants would score at higher levels of spiritual growth than non-coached participants was not supported by the results. The data showed that both groups scored at the same level of growth with no significant difference when t-tested. Chapter 5 addresses conclusions of the study and suggestions for related studies that could help address the problem of spiritual stagnation in the United States church.
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Arkawan, Abdulhamed. "Barn och religion : En studie om barns tankar om sin egen religion och andras religion". Thesis, Södertörns högskola, Lärarutbildningen, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-5998.
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The objective of the essay has been the studying of the importance of religion for children. To answer and satisfy my objective, I have some questions: How do children talk about their own and others’ religions? In what way do children associate themselves to religion? Which meaning does religion have for children’s identities? Which thoughts rise about religiontuition in the school? To answer the problem formulation, I have done a qualitative interview study with five children of different religious and cultural backgrounds in a Swedish communal school. The results showed that children’s thoughts about religion are mostly inherited from the parents. Religion and identity are close to each other. The children live in different worlds which makes them not be apart of one or the other. Religion is a sensitive subject that leads to a big silence among children and to the fear of talking or discussing the subject. Children can use religion as a tool for bullying.
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Alcina, Michelle. "Tattoos as Personal Narrative". ScholarWorks@UNO, 2009. http://scholarworks.uno.edu/td/993.
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This study explores the history of tattoos in the United States along with the role and significance of tattos today. The study's primary research question seeks to discover whether tattoos anchor an individual's personal narrative and help to solidify an individual's sense of self. The study considers both modernist and postmodernist concepts of identity, but ultimately supports a perspective which argues that identity is the result of an individual's ability to keep a consistent narrative going over time. This exploratory study uses a qualitatative approach to discern the meanings behind individuals' tattoos through their own words and conceptions. Eight individuals ranging in age, race and gender were interviewed in order to collect data for the study. The findings suggest that individuals frame the importance of their tattoos in a variety of ways from tattoos that commemorate aspects of one's past to tattoos that are highly symbolic of an individual's sense of self.
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Coyle, Adrian Gerard. "The construction of gay identity". Thesis, University of Surrey, 1991. http://epubs.surrey.ac.uk/771286/.
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Drawing upon the work of McAdams (1988) and Breakwell (1986) on identity, gay identity can be conceptualised as a personal narrative that individuals construct in an attempt to impart meaning, coherence and purpose to the experiences they have had in relation to their same-sex sexual preference, and to boost their self-esteem and sense of personal continuity by forging connections between these experiences and imposing causality on them. With the aim of accessing the gay identity narratives of a sample of gay men, a structured multiple-choice-type questionnaire which examined experiences relating to the formation of a gay identity was distributed to 204 self-defined gay men in Greater London. The 146 completed questionnaires that were returned were first subjected to frequency analysis. One of the main findings to emerge was that respondents reported having constructed their gay identity formation narratives against a background of internalised negative societal ideas about homosexuals and homosexuality, which rendered problematic the admission of a gay identity to their overarching identity and the attribution of a positive evaluation to this gay identity. Data were also subjected to multiple regression analysis, the major outcome of which was that contact with the gay subculture appeared to have facilitated the development of a gay identity that individuals could regard as personally advantageous by challenging the negative images of homosexuals and homosexualityaccess to a subcultural narrative in which the development of a gay identity is construed as a worthwhile task. Respondents' accounts of their gay identity formation experiences were generally interpreted on two levels, i. e., as reflecting the actualities of the events they described and, importing concepts from work on autobiographical memory, as reconstructions of those events within gay identity formation narratives designed to boost the narrator's self-esteem and sense of personal continuity. internalised during socialisation and by allowing individuals
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Salner, Peter. "The Holocaust and the Jewish Identity in Slovakia". Universität Potsdam, 2010. http://opus.kobv.de/ubp/volltexte/2010/4350/.
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This study deals with the impacts of the Holocaust on the identity of the Jewish community in Slovakia. The author is interested in the question (whether and) in which form God remained among the survivors after Auschwitz. The available ethnological material has shown that suffering during the Holocaust often resulted into abandoning the religion, and particularly in Judaism. Many survivors broke up their contacts with Jewry. They often decided to join the communist party (either due to their conviction or opportunism.) Our research has indicated that for the majority of the Slovak Jews, God after the Holocaust is rather an abstract concept or non existing. However, he is definitely not the biblical God of the Tora and micvot, to which our ancestors used to pray.In dieser Studie wird die Wirkung des Holocausts auf die Identität der jüdischen Gemeinschaft in der Slowakei thematisiert. Der Autor ist an der Frage interessiert, ob und falls ja in welcher Form der Glaube an die Existenz Gottes nach Auschwitz unter den Überlebenden fortbestand. Die verfügbaren ethnologischen Materialien haben gezeigt, dass das Leiden während des Holocausts oft das Ablegen der Religion, insbesondere der jüdischen, zur Folge hatte. Viele Überlebende brachen den Kontakt zum Judentum ab. Sie entschlossen sich oftmals, – entweder aus Überzeugung oder aus Opportunismus – der Kommunistischen Partei beizutreten. Die hier vorgestellte Forschungsarbeit weist darauf hin, dass für die Mehrheit der slowakischen Juden Gott nach dem Holocaust entweder ein abstraktes Konzept ist oder Gott nicht existiert. So ist er definitiv nicht der biblische Gott der Torah und der Mizwot, zu dem unsere Vorfahren gebetet haben.
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McCracken, Sylvia. "Religion, identity and young adults in East Belfast". Thesis, Queen's University Belfast, 2017. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.727746.
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McLaren, Kristin L. "Indonesian Muslims in Canada: Religion, ethnicity and identity". Thesis, University of Ottawa (Canada), 2000. http://hdl.handle.net/10393/9398.
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Indonesian Muslims are a new immigrant group to Canada. Small numbers of Indonesians began immigrating to this country in the second half of the twentieth century. Upon arrival in Canada, Indonesian Muslim immigrants are confronted with new boundaries that challenge existing notions of identity and force them to re-interpret their sense of place in their world. This thesis project explores religion, ethnicity and identity among a group of Indonesians in the Ottawa area. Through the use of historical and sociological methods, this paper examines the negotiation of human, physical, historical and cosmic boundaries as Indonesians adapt their identity to suit the Canadian situation. The Indonesian experience is examined in the context of Canadian history, the history of Muslim communities in Canada, and Indonesian history. Questionnaires were distributed and interviews conducted among members of the Indonesian community in the Ottawa area to investigate attachment to Indonesian heritage, ethnic community attachment, Islamic observance, and the community's relationship with other Canadian Muslims and with Canadian society in general. The experiences of this group provide new insights into inter-ethnic and interreligious relations in Canadian society.
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McLaren, Kristin. "Indonesian Muslims in Canada, religion, ethnicity and identity". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ48167.pdf.
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Jeffery, Susan Elizabeth. "Resistance, religion and identity in Ojitlan, Oaxaca, Mexico". Thesis, Durham University, 2001. http://etheses.dur.ac.uk/3960/.
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This dissertation analyses resistance to a regional development programme, which centred on the construction of a dam at Cerro de Oro, Ojitlan, Oaxaca, Mexico and the resettlement of the affected Chinantec population into an area of Uxpanapa, Veracruz. The resistance of the people of Ojitlan took various forms over a seven year period (1972-9), including political action, a syncretic millenarian movement, a reassertion of traditional forms of community fiestas and passive resistance to resettlement. Ojitlan has been affected by national economic and political changes since before the Spanish Conquest. Large plantations established in the tropical lowland areas in the 19th century ceded place to small "ejido" communities, set up under land reform in the 1930s. Control of land and the economic relationships of production are seen as factors affecting the patterns of resistance in Ojitlan. The dissertation reviews the anthropological literature on resistance and on ethnicity. The series of forms of resistance studied can be seen as multiple cultural articulations - attempts to "bridge the gap" between the established Ojitec life and the "modern" systems of work and life introduced by the development project of the Papaloapan River Commission. The Ojitec struggle with modernity involved dealing not just with the question of resettlement in the collective ejidos of Uxpanapa, but also with the reforms promoted in the Oaxacan Catholic Church. The traditional ritual of indigenous Catholicism offered a sphere of legitimate agency and autonomy for the Ojitec in the face of new models of agency and power. The dissertation suggests the usefulness of the concept of resistance, tempered with an analysis of accompanying processes of accommodation to change. Evidence from the 1990s indicates that ethnic identity continues to be important in political resistance to the state in Uxpanapa, a sign of the resilience of forms of Ojitec culture.
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Bruder, Edith. "The Black Jews of Africa : history, religion, identity /". Oxford : Oxford university press, 2008. http://catalogue.bnf.fr/ark:/12148/cb413210103.
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Richard, Tobias. "Personal identity in adolescent football players : An explorative study". Thesis, Halmstad University, School of Social and Health Sciences (HOS), 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-2051.
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The purpose of this study was twofold: a) To investigate dimensions and a structure of a personal identity in adolescent football players. b) To investigate a link between the players' athletic identity as a part of the personal identity and their self-esteem. An interview guide was made according to the objectives. Seven adolescent football players (four girls and three boys), who all played for the national team, were interviewed. The interviews were transcribed and analyzed. Interesting parts were noticed and illustrative quotations were used to present the results.
Twelve identity dimensions were found, six of them had not been regarded in prior studies. Football got a lot of attention in the personal identity but other dimensions were also important. Thus, football did not always have the highest priority in the participants’ lives. The relation between identity importance and prioritized behavior seemed more complicated than prior research have suggested. Public attention due to athletic success was one of the factors enhancing self-esteem. Athletic failures did, according to the participants, affect their self-esteem, in different amount however.
The author discusses the results in relation to relevant literature in the identity and self-esteem area. Identity commitment theory (Stryker, 1980; Stryker & Serpe, 1994) seemed difficult to apply to the result. The link between the participants’ athletic identity and their self-esteem seemed to be more complex than prior studies have shown. It is suggested that the discrepancy between the actual-self and the ideal-self (Higgins, 1987, 1989), the disruption of the identity feedback loop (Burke, 1991) and perfectionism (Flett & Hewitt, 2002) has a stronger affect on the adolescent football players than the need for self-enhancement (Leary, 1999; Leary & Baumeister, 2000).
The study implicates that significant others in the athletes’ surrounding ought to emphasize other dimensions of the athletes’ personal identity to avoid athletic identity foreclosure, thus prevent unsuccessful career transitions.