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1
Sipper, Kristen. "Children's didactic tract novels of the late nineteenth century and the religious tract society". Thesis, University of Nottingham, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491017.
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Throughout the latter half of the nineteenth century, attitudes towards children and childhood underwent a dramatic change. Children were moving out of the factories and into schools, thus raising their social status within their family. Technological advances in publishing and an increased niche market of newly literate children caused the children's literature market to flourish by the end of the nineteenth century, with books being increasingly marketed more towards children and stories being written to engage children more.
2
Fyfe, Aileen Kennedy. "Industrialised conversion : the Religious Tract Society and popular science publishing in Victorian Britain". Thesis, University of Cambridge, 2000. https://www.repository.cam.ac.uk/handle/1810/270409.
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Raffe, Alasdair J. N. "Religious controversy and Scottish society, c.1679-1714". Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/3455.
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This thesis analyses religious controversy in late seventeenth - and early eighteenth-century Scotland, examining both the arguments of the educated elites and those of ordinary people. Defining religious controversy as arguments between members of rival religious parties, the thesis concentrates on disputes between presbyterians and episcopalians, and within presbyterianism. In the main, these arguments did not focus on Church government, but embraced a broad range of issues, including allegations of ‘persecution’ (discussed in chapter two), ‘fanaticism’ and ‘enthusiasm’ (chapter three) and the reputations of rival clergy (chapter four). Incidents of crowd violence, the subject of chapter five, provoked controversy, and also promoted the objectives of the religious parties. Chapter six illustrates the significance of debates over the National Covenant and the Solemn League and Covenant, before and after the revolution of 1688-90. Chapter seven then discusses the arguments that gave rise to presbyterian separatism in the years after 1690. As chapter eight explains, the union of 1707 proved highly contentious for presbyterians, and led to a series of political blows to the presbyterian Church. Chapter nine surveys the role in religious controversy of concerns over English theology, new philosophy and atheism. Finally, chapter ten concludes by examining the consequences of controversy for Scottish society. As well as printed pamphlets, satirical verses, sermons and memoirs by elite authors, the thesis draws on the petitions, diaries and correspondence of ordinary people, their testimony to church courts, and evidence of their involvement in crowd violence and separatist worship. Participation in controversy by ordinary men and women was widespread, and was deliberately manipulated by elite presbyterians and episcopalians, who sought to demonstrate the popularity of their parties. By 1714, the position of the established Church and the status of its clergy had deteriorated, and religious pluralism had become a permanent feature of Scottish society.
4
Ganyi, Pamela Ayum. "Religious diversity in post-colonial multicultural Nigerian society". Diss., University of Pretoria, 2015. http://hdl.handle.net/2263/53406.
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Chapter one set out the aims of this study, and outlined the scope and methodology employed in achieving this.
Chapter two dealt with the definition of some key terms employed in this study and also gave the historical background of pre-colonial and colonial Nigerian society. It highlighted the divisions that existed in the pre-colonial societies that make up what is today Nigeria, and pointed out that, apart from the major differences in culture, ranging from language to religion, these societies each had different political systems, the most organised at the time, being the Hausa/Fulani system, where the Sokoto Caliphate linked over 30 different independent Hausa kingdoms, creating the most powerful Islamic state in West Africa. As noted in this chapter, the caliphate provided the longest resistance to British colonial rule in Nigeria, and although it was annexed in 1903, some of its political systems adopted prior to British occupation, were retained by the colonial government.
Unfortunately, the gradual transition of British influence in the region that is today Nigeria, from slave trade to legitimate trade and then to colonialism did not allow enough time for the local people to mount any formidable opposition to British annexation. In the beginning, the growing British influence was seen as a welcome relief from the oppressive period of the slave trade. The encouragement of legitimate trade and the coming of the missionaries led the local people to be more open to British occupation of the region, believing that this was for the greater good of the people. In addition, some traditional rulers who resisted British occupation were quickly subdued by the much more advanced military might of the British forces.
Nevertheless, throughout the period of British colonial rule in Nigeria, cultural differences, while extant, did not necessarily lead to conflicts as the political and economic systems were managed by the British administrators. In addition, by the mid-20th century, the wave of nationalism movements provided a distraction from the focus on cultural affinities. Nigerians saw the British colonial government as a common enemy and they, therefore, overlooked their cultural differences and regional affinities and, together, emphasised a common national identity and a collective goal of attaining independence from Britain.
When Nigeria became independent in 1960, the expectations for the country s future were positive. The population density provided a labour force and a consumer market which showed great potential for economic growth. This, coupled with the fact that commercial quantities of petroleum had been discovered in the Niger Delta region in 1958, led many people to believe that Nigeria was destined for a leading position, not just in Africa, but also in world affairs. Unfortunately, this was not to be, as independence from Britain did not bring with it the perfect society which Nigerians had envisaged. According to Falola and Heaton (2008: 158), by 1970, Nigeria s stability and prestige had been greatly damaged by a decade of political corruption, economic underdevelopment and military coups. Most damaging, however, was the culmination of these problems in a civil war from 1967 to 1970 that rent the country along regional and ethnic lines, killed between 1 and 3 million people, and nearly destroyed the fragile federal bonds that held together the Nigerian state.Mini Dissertation (MA)--University of Pretoria, 2015.
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5
Cho, Young Hwan. "Religious conscientization and political socialization in modernizing Korean society". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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McKeon, Michael. "The value of religious commitments in a pluralistic society". Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available, full text:, 2007. http://wwwlib.umi.com/cr/syr/main.
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Aasmundsen, Hans Geir. "Pentecostalism, Globalisation and Society in Contemporary Argentina". Doctoral thesis, Södertörns högskola, Religionsvetenskap, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-20691.
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In Argentina, Pentecostalism had a breakthrough in the early 1980s, and today more than 10 per cent of the population are Pentecostals. The revival coincided with a socio-political transformation of Argentinean society. After half a century of dictatorships and Peronism, democracy was restored, and structural changes paved the way for a certain “autonomisation” of politics, law, economy, science and religion. The "new" form of society that developed resembles what in this study is called a Western model, which to a large degree is currently being diffused on a global scale. This work examines the new religious sphere and how Pentecostals relate to society at large, and the political and judicial sphere in particular. Social systems theory and an idea of communication as constitutive of social spheres, such as religious, political and judicial ones, form the theoretical foundation for the study. Methods that have been used are fieldwork, interviews and analyses of written material. It is concluded that evangelisation and transformation are of major concern to Pentecostals in contemporary Argentina and that this follows a global trend. Evangelisation has always been important to, even a hallmark of, Pentecostalism. What has become as important is the urge for transformation, of the individual, the family and society. This leads to increased socio-political engagement. However, Pentecostals do not have a “fixed” idea of how society should be organised, i.e., they do not yet have a full-fledged political theology, a public theology or what could be called a Pentecostal ideology. This is mainly because they experience a lack of “compatibility” between the Pentecostal and the political communication. Their approaches to socio-political concerns seem to be based on an understanding of certain “values” as the fundamental building block of society.
8
James, Kevin. "The Saint Patrick's Society of Montreal, ethno-religious realignment in a nineteenth-century national society". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37209.pdf.
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James, Kevin 1973. "The Saint Patrick's Society of Montreal : ethno-religious realignment in a nineteenth-century national society". Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27944.
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This study explores the effects of ethno-religious tensions on the dynamics of fraternalism in nineteenth-century Montreal. With the Irish "national society" as its focus, it relates the internal politics of the Saint Patrick's Society of Montreal to broader narratives of the cultural, intellectual and institutional evolution of civil society in Lower Canada. Beginning with an overview of sources and a discussion of early Irish migration, it proceeds to explore the effects of emerging social and political patterns and ethno-religious identities on a middle-class fraternal project from the early nineteenth-century to the dissolution of the Saint Patrick's Society in 1856.
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Marfleet, Andrew Graham Richard. "Christian values in education : schools in a plural society". Thesis, University of East Anglia, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.389204.
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Marsh, Christopher. "The Family of Love in English society 1550-1630". Thesis, University of Cambridge, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335751.
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Tahirli, Taleh. "Secularization in a strong religious society: the case of Turkey". Thesis, Linköping University, Department of Management and Economics, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-5318.
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There is a widespread belief among many researchers that Islam and secularization is incompatible. Obviously, in the Eastern world and in Muslim countries in particular, the problematic relationship between religion and democracy is still shows itself intensively. The current lack of democracy in most Muslim countries derives in part from this mindset contending that Islam is incompatible with secularization. So the application of concept “secularization” to studies of the Muslim countries Middle East has often been more problematic than enlightening.
The present study continues the discussion of the compatibility of secularization and Islamic religion bringing to the fore the case of modern Turkish politics. By considering the possible ways of how secularization can emerge and survive in a predominantly Muslim society, the study demonstrates the state-religion interaction in Turkey.
The thesis examines how the collapse of the Ottoman Empire and the rise of Turkish nationalism decreased religious authority which led to the emergence of secularization. It shows that western institutions played a crucial role in survival of secularization. Later it discusses the reasons of revival of religion and survival of secularization in Turkish politics.
The main purpose is to present Turkey as a case in support of the argument concerning the coexistence of Islam and secularization.
13
Nogueira, Christopher X. "An evaluation of the effectiveness of the International Tract Society tracts in selected countries". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1121.
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Kimball, Elisabeth R. "How Receiving and Providing Relational Compensators and Religious Expectations Influence Religious Experiences". BYU ScholarsArchive, 2020. https://scholarsarchive.byu.edu/etd/8486.
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Much research has been done on the concept of why people remain religious, formulating Rational Choice Theory. This involves the idea of compensators and religious expectations. In addition, other research and subsequent theories go into the duality of religious expectations and relational compensators—these relational compensators include love, support, forgiveness, and kindness from others. However, research has rarely explicitly explored what reportedly encourages individuals to stay in religious institutions despite religious demands. Through qualitative interviews with 198 highly religious families, this study analyzed the various expectations and demands individuals and families encounter, as well as the relational blessings they report receiving as a result of their religiosity. Findings indicate a complex connection between religious expectations and relational compensators, where some expectations are relational and may provide blessings for individuals who follow them. These findings indicate that some highly religious individuals do not view fulfilling certain religious expectations as a sacrifice. More research should be done to better understand why religious individuals of varying levels of religiosity remain religious as well.
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Layton, Emily Gwilliam. "Anchors of Religious Commitment in Adolescence". BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2407.
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This study explores adolescent religious commitment using qualitative data from a religiously diverse (Jewish, Christian, and Muslim) sample of 80 adolescents from California and New England. It identifies a new construct, "anchors of religious commitment," to describe what adolescents are committing to as a part of their religious identity. Seven anchors of religious commitment are discussed: (a) religious traditions, rituals, and laws; (b) God; (c) faith traditions or denominations; (d) faith community members; (e) parents; (f) scriptures or sacred texts; and (g) religious leaders. Various forms of expression are identified within each anchor of religious commitment, with issues of relationships and authority being most common among the different anchors. The findings broaden the conceptual understanding of commitment as a relational construct and not just a behavioral or attitudinal construct. Implications for the future research on adolescent religious commitment are discussed, as well as practical implications for parents and religious leaders.
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Kennedy, Maria Helen. "The Religious Society of Friends (Quakers) in Ireland : sectarianism and identity". Thesis, University of Birmingham, 2016. http://etheses.bham.ac.uk//id/eprint/6843/.
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This thesis is a sociological study of Quakers in Ireland that investigates the impact that sectarianism has had on identity construction within the Religious Society of Friends. My research highlights the complex identities of individual Friends in respect of culture, national identities and theology – mirrored by the Society’s corporate identity. Jennifer Todd’s work on sectarianism and oppositional identities in Ireland provides part of the theoretical framework for this thesis. An identity matrix formulated from interview data is used to illustrate how different identities overlap and relate to each other. I argue that the range of ‘hybrid’ or multilayered identities within Irish Quakerism has resulted in tensions which impact on relationships between Friends and on the Society. The thesis discusses how Friends negotiate these ‘hybrid’ identities. Irish Quakers prioritise ‘relational unity’ and have developed a distinctive approach to complex identity management. I contend that in their external relations ‘Quaker’ represents a meta-identity that is counter-cultural in its non-sectarianism, although this is more problematic within the organisation of Friends. Furthermore, by modelling an alternative, non-sectarian identity, Friends are building capacity for transformation from oppositional to more fluid and inclusive identities in Ireland.
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Sartika, Meitha. "Stanley J. Samartha's christology a christology in a multi-religious society /". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Lee, Soon Nim. "Christian communication and its impact on Korean society past, present and future /". Access electronically, 2009. http://ro.uow.edu.au/theses/3051.
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Hendy, Christopher Mitchell. "Religious freedom vs. equality a case study of the Christian legal society /". Connect to resource, 2008. http://hdl.handle.net/1811/32203.
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Polson, Edward Clayton Bader Christopher David. "Cultivating the common good civic life and religious contexts in American society /". Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5306.
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Hanemann, Rachel Whitney. "Educating Catholics for a liberal society : an ethnographic study of religious transmission". Thesis, University of Kent, 2016. https://kar.kent.ac.uk/61373/.
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Current debates in the UK about faith schools often focus on whether they are able to promote liberal values while maintaining the values and doctrine of their religious tradition. These debates, worked out through education policy, legislation and the media, are typically conducted at the level of macro or meso-level generalisations, but are not informed by micro-level studies of how the transmission of religious tradition in relation to liberal values takes place through specific interactions between staff and students. This thesis seeks to contribute to such a knowledge-base through an ethnographic study of interactions between staff and students in relation to processes of religious transmission in a Catholic secondary school in London. Drawing on a Bourdieusian theoretical framework, informed by related work on the transmission of religious memory and the formation of religious emotion, the study examines how staff in this school try to enable students to develop a religious habitus in which Catholicism and liberal values are not experienced as being in tension with each other. The staff project of forming this Catholic habitus in their students is pursued in both conscious and non-conscious ways. Recognising the importance of reconciling Catholicism with wider liberal values, staff pursue a range of strategies with students to manage any tension that arises between them, with varying degrees of success. Conflict between liberal values and aspects of Catholic doctrine and ethical teaching is, in particular, avoided through emphasising the development of a distinctive Catholic habitus through the transformation of students' bodies and emotions through ritual and other forms of devotional practice. Staff seek to nurture such embodied and emotional formation particularly through the management of students' interactions with particular sacred times and spaces, trying to negotiate between enacting their authority over students and their understanding of students as active agents who need to come to their own authentic and freely chosen performance of Catholicism. Students engage with this project of formation in a variety of ways, ranging from committed collaboration to covert or overt forms of resistance. Whilst students' engagement with this staff project can sometimes reflect a shared sympathy for its devotional aims, it can also be motivated by an interest in the greater opportunities that arise through cultivating religious capital. For many students, this project of formation is approached through compliance rather than enthusiasm or hostility, but in ways where 'surface-acting' of devotional performance belies a lack of cultivation of more strongly-felt religious emotion or belief. Through its analysis of these micro-level processes, the thesis contributes to existing research on religious transmission in schools by extending an understanding of how this can take the form of particular kinds of interaction relating to students' embodied and emotional formation. It also generates a typology of staff approaches to managing potential tensions between their religious tradition and liberal values that could be utilised in other studies. It contributes to wider policy debates by problematizing simplistic notions of faith schools as inherently authoritarian sites of religious transmission, hostile to liberal values, by considering how staff can seek to reconcile religious tradition and liberal values through their practice as well as how students retain considerable agency in responding to such processes of religious formation.
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Lee, Jenny. "The evils of Aum Shinrikyo and Japanese society". Diss., Connect to the thesis, 2009. http://hdl.handle.net/10066/3929.
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Dexter, Phillip. "Towards a political economy of the sacred: a Marxist critique of the sacred dynamics of society". Doctoral thesis, Faculty of Humanities, 2010. http://hdl.handle.net/11427/31562.
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This thesis puts forward the argument that the efficacy of ideas that have an impact on human subjects, causing them to act or behave in particular, noticeable ways, such as religion and ideology, is a product of the process of the necessary social labour involved in the production, circulation, exchange and consumption of symbolic property. Symbolic property is itself a product of the set-apart sacred, which is a basic, primary, socially constructed category that is strategically deployed in systems for the appropriation, expropriation, ownership, control and management of all property, whether material or symbolic. Socially effective ideas are expressed symbolically, whether they are signs of material, or real objects, or of imaginary things. It is further argued that to better comprehend these systems for managing the symbolic property, a critique of the political economy of the set-apart sacred must be developed. In developing this argument a literature review was conducted, primarily of structuralist and Marxist social theory, but also of key texts in the study of religion, political economy and of social theory more generally general. In the course of this review arguments to defend this hypothesis are developed and the critique of these arguments and the theory behind them also developed. Ideology, the fetish and money, three crucial categories of the set-apart sacred, are considered in terms of their function within the political economy of the sacred. Conclusions reached include the argument that religion as a category needs to be set aside and the set-apart sacred utilized as a pivotal concept in the study of religion, politics and the economy. Historical materialism, it is also concluded, has many flaws and weaknesses; including idealism, economism and a productivist bias, that make it essential to re-think and to re-materialise the methodology. The product of this work is a unique conversation between two schools of though often thought to stand in opposition to one another, namely, Durkheimian social theory and Marxist historical materialism. In the course of this argument, a materialist definition and theory of the setapart sacred is developed and a re-materialised historical materialist methodology is also proposed. These two theoretical premises are utilised to consider how systems for managing the set-apart sacred function.
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Brigaitis, Peter. "Religious Engagement and Social Capital in the Islamic Context". Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc4788/.
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Social capital research has traditionally been conducted in western and Christian settings as a precursor of changes such as democratization and development. This paper focuses on Islamic religious engagement and its potential to foster social capital. The model presented here is designed to suggest whether the Islam's influence occurs through doctrinal channels, or through Islam's capacity to organize social structures. The analysis conducted is a linear regression model with measures of social capital as dependent variables and measures of religious engagement as independent variables. The analysis is conducted on data from the fourth wave of the World Values Survey. Results suggest that religious engagement and social capital have both belief and behavioral elements that should be treated as separate entities in quantitative research.
25
De, Wet Christiaan Rudolf. "The Apostolic Faith Mission in Africa, 1908-1980 : a case study in church growth in a segregated society". Doctoral thesis, University of Cape Town, 1989. http://hdl.handle.net/11427/22445.
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Bibliography: pages 393-409.This case-study of the Apostolic Faith Mission (AFM) in Africa in relation to Church Growth theory covers the period 1908 - 1980. Its geographical scope is South Africa, including the black Homelands. In chapters 1 and 2 we examine the history, origins and development of the AFM in Africa in relation to Pentecostalism and the white AFM. In chapters 3 and 4 we research the contextual issues of racism, apartheid, and the relationship between the AFM, the State, and politics. From chapter 5 to the end our focus is on the church growth of the AFM in Africa. Our study has shown that the AFM in Africa has grown significantly during the period studied. Significant growth factors have been: the prioritization of evangelism accompanied with an emphasis on the supernatural manifestation of the gifts of the Spirit; the active involvement of the laity; their theology of missions revealing a distinctive pneumatology, an eschatological urgency, and a sense of divine destiny; their ecclesiology; their culturally relevant liturgy; and homogeneous groupings of Blacks. Conversely, factors hindering their growth have been the superpaternalistic approach to mission of the white "Mother-church". The endorsement of apartheid and lack of a prophetic witness of the Apostolic Faith Mission towards the State have also harmed their credibility in the black community.
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Burris, Allen Wayne. "A critique of the Jehovah's Witnesses' teaching concerning future punishment". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Altmann, Mischa, Aniko Bunta e Olivier Mazimpaka. "Religion & Sustainability : The Contribution of Religious Belief in Moving Society Towards Sustainability". Thesis, Blekinge Tekniska Högskola, Sektionen för ingenjörsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:bth-4247.
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Behaviour change initiatives have largely failed in communicating the urgency of the sustainability challenge to the public and thus generate achange of behaviour. Religious communities have achieved remarkable behaviour change in situations where non-faith-based communication failed (Palmer and Finlay 2003). This paper explores what Christian belief contributes to moving society towards sustainability through the lens of the Framework for Strategic Sustainable Development (FSSD). We focus on three themes: (1) the definition of sustainability, (2) the religious motivation for and (3) actions towards sustainability. A number of religious leaders are interviewed and the religious community surveyed. Findings show that religious concepts such as stewardship and the Golden Rule are key motivations for can give guidance on sustainability. However, these concepts are not consciously exploited. Further more, both religious leaders and people lack a full understanding of sustainability and are not strategic about moving towards sustainability. We conclude that religious communities could greatly benefit from adopting a strategic sustainable development (SSD) approach.
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Kline, Douglas Aaron. "Quakerly conflict : The cultural logic of conflict in the Religious Society of Friends". Thesis, University of Edinburgh, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.535507.
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Hart, Andrea D. "Religious Activity and Mortality in the Elderly: The Cache County Study". DigitalCommons@USU, 2001. https://digitalcommons.usu.edu/etd/2603.
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No study, to date, has systematically examined the interplay of social contact, depression, functional disability, and cardiovascular health when examining the relation between religious activity and all -cause mortality. This study used Cox regression models as well as a series of structural equation models to elucidate these relations and resultant mortality over a 5-year period. This sample included 3,607 persons, age 65 and older, who participated in the Cache County Study on Memory in Aging, and who were not demented. Results indicate that when using Cox regression modeling, after controlling for other variables related to mortality, both religious activity and social contact remained statistically significant predictors of survival time. Based on hazard ratios obtained from the Cox regression models, it was found that subjects who attend church activities at least once a week or more are 41.6% less likely to die than subjects who attend church less frequently. Subjects who increase their social contact by each additional level gain 3% protection against mortality. Surprisingly, depression was not related to mortality in any analyses. Therefore, the best-fitting structural equation model did not include depression. Possibly, the most interesting findings from this study were the mediating effects found between functional disability, religious activity, social contact, and all-cause mortality. Using a nested series of structural equation models, we found that social contact mediates the relation between functional disability and mortality and that religious activity mediates the relation between functional disability and social contact These results indicate that social contact may be a crucial underlying mechanism, which is triggered by religious activity, and therefore acts as a mediator between functional disability and mortality. Limitations of this study include narrow or unidimensional measures, as well as problems w1th reliability. Due to the homogeneity of this sample, it may be very difficult to justify generalizing these results to a different population. Despite these limitations, this study finds that both religious activity and social contact converge in their effects on mortality and their interconnectedness is evident from these results. Both religious activity and social contact have important implications for the health of our elderly. Nevertheless, many multilayered aspects of religious behavior and social networks have not been addressed in this study. Future work investigating the consequences of the longitudinal aspects of religious belief, social networking, and depression is needed.
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Knox, Zoe 1975. "The struggle for religious pluralism : Russian orthodoxy and civil society in post-Soviet Russia". Monash University, Centre for European Studies, 2002. http://arrow.monash.edu.au/hdl/1959.1/8283.
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Kocamaner, Hikmet. "The Politics of the Family: Religious Affairs, Civil Society, and Islamic Media in Turkey". Diss., The University of Arizona, 2014. http://hdl.handle.net/10150/333348.
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Since the ruling pro-Islamist Justice and Development Party (Adalet ve Kalkinma Partisi, AKP hereafter) came to power in 2002, there has been a general transformation in Turkish politics from a secularist orientation toward a mainstream Muslim conservative line. This conservative political transformation manifests itself in the socio-cultural domain in terms of a proliferation of discourses on "family crisis" and the "decline of family values" as well as social programs and projects aimed at "strengthening the Turkish family." While the family crisis discourse situates the family as the source of socio-economic and demographic problems facing the Turkish society, strengthening the family is offered as the primary solution to these problems since the family is conceptualized as the foundation of a firm and stable social order. The Turkish state's intervention into the family sphere has occupied a central place in the governmental and legislative policies of the state since the rise of modern forms of governance in the nineteenth century in the Ottoman Empire. What is novel about the configuration of family governance under the AKP government, however, is the extension of family governance beyond the formal institutions of the state to a wide array of actors, institutions, mechanisms, and rationalities and the deployment of religious or religiously-inspired actors, institutions and organizations in the conceptualization, production, and implementation of social programs and projects aimed at "strengthening the Turkish family." Within the past decade, this concern for maintaining family values and fortifying the family institution has been widely circulated among Muslim conservative circles, and the family has constituted the foundation of most social projects designed and implemented by not only formal political institutions such as the Ministry of the Family and Social Policies and AKP-governed municipalities but also various religious or religiously-inspired organizations and institutions such as the Presidency of Religious Affairs, Islamic civil society organizations, and Islamic television channels. This dissertation focuses on the role of these religious or religiously-inspired actors, institutions, and organizations in shaping the politics of the family in contemporary Turkey. It argues that the increasing prominence given to the family by the state and these religiously-inspired institutions and organizations points to emerging forms of governance as well as reconfigurations of religion and secularism in contemporary Turkey. It also demonstrates how the dominant political discourse on declining family values and the social projects that aim at recuperating these values situate the family as an object of governmental intervention as well as a site of discursive proliferation, disciplinary practices, and biopolitical governance.
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Ng'atigwa, Francis Xavier Verfasser], e Jürgen E. [Akademischer Betreuer] [Müller. "The Media in Society: Religious Radio Stations, Socio-Religious Discourse and National Cohesion in Tanzania / Francis Xavier Ng'atigwa. Betreuer: Jürgen E. Müller". Bayreuth : Universität Bayreuth, 2013. http://d-nb.info/1059910411/34.
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Thompson, Rosemary. "Some elements of a formation program for the religious of the Sacred Heart". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Lombaard, Christo. "South African perspectives on the communication of the Bible in church and society / C.J.S. Lombaard". Thesis, North-West University, 2004. http://hdl.handle.net/10394/209.
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This thesis reflects research undertaken over the past eight years about the way in
which the Bible has been brought to bear on a number of frameworks within the
South African socio-historical context. It is argued that it is not at all surprising that
the Bible would become a part of the dialogues of the church; the Bible remains the
source of the Christian identity of the churches in South Africa in a very particular
way. Nor is it really unexpected that the Bible would be influential in discussions on
broader societal issues in South Africa. With ± 80% of the South African populace
subscribing to the Christian faith, and with the most prominent strands of Christianity
found in South Africa making so much of the role of the Bible in their lives of faith, it
would be perplexing if the Bible had indeed not been a major feature in these
debates. The Bible spoke and speaks to church and country in South Africa. Put
differently, as a phenomenological formulation: the Bible is brought to speech, that
is, is brought to communication within the closer ecclesiological precincts as well as
the broader socio-political environment of South Africa, precisely because of the
particular religious configurations that characterise church and culture locally.
The following is thus, albeit retroatively, posed as a general research question
running centrally through all the research essays under review here: How was the
Bible brought to communication within different spheres of the South African society?
A total of nine scholarly publications are included, although in fact they represent
seven research outputs. In two cases the research was first published as chapters
in books, and was then re-published in article format.
The most important conclusions reached, are:
that the Old Testament is a vastly under-utilised source for communicating
Christian spirituality, a state of affairs for which ten reasons can been
indicated;
that literal Bible translations are more effective in engaging Bible readers,
because they invite active, interpretative participation by the intended
receivers;
that the use of the Bible for political purposes, even for opposing political
causes, always reduces the Bible to a rhetorical tool, namely to substantiate
views being propagated;
that the present government's communication on religious matters has been
rhetorically ambivalent: while continued funding for university programmes of
- by name - Biblical Studies, has been questioned in Parliament and
elsewhere, the churches (for whom the Bible is central to their identity and as
a motivational force) are called upon to support government's social relief
programmes;
that the editorial and other comment columns of newspapers offer a
substantial, yet vastly under-utilised resource for preachers in their attempts
to deliver contextually relevant sermons;
that deliberate consideration given to persuasive variables are of substantial
importance to preachers; most important, though, for the long term
effectiveness of the Gospel message, is the perceived integrity of the
preacher;
that both the Old and New Testaments offer substantial resources for the
enhancement of communication and the building of relationships between
different church denominations, with the caveat, though, that texts should not
be misinterpreted, as has been the case, since this undermines the integrity of
such processes.
The ways in which the Bible has been used in these different societal spheres are,
thus, varied, yet seldom satisfactory. By indicating the problems and perspectives
that have come to light through these research projects, a contribution may be made
towards a more mature society in which religion plays a constructive role, and is, as
a corollary, respected for what it is in its own right.Thesis (Ph.D. (Communication Studies))--North-West University, Potchefstroom Campus, 2004.
35
Redd, Jerry Lyman. "Creating High-Quality Marriages: A Qualitative Study of Religious Couples". Diss., CLICK HERE for online access, 1999. http://patriot.lib.byu.edu/u?/MTNZ,14663.
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Todhunter, Robbin G. "The relationship between religious and spiritual factors and the perpetration of intimate personal violence". ScholarWorks, 2009. https://scholarworks.waldenu.edu/dissertations/687.
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Intimate partner violence (IPV) is a multifaceted social issue that affects the Christian faith community as it does the secular community. Though the literature reflects some understanding of general correlates and possible antecedents to IPV within the Christian community, the impact of religious and spiritual factors tends to be homogenized and is often misjudged. Allport's theory of intrinsic and extrinsic religious orientation provided a platform for investigating Christian male-perpetrated IPV. This quantitative study utilized survey design and measured the impact of 10 select religious and spiritual factors on the probability of physical or sexual IPV perpetration. Archival data from Wave III of the National Longitudinal Study of Adolescent Health were used and included male participants ages 18 to 26 who nominally classified themselves as Catholic, Protestant, or Christian. Data were analyzed using binary logistic regression and results indicated that IPV perpetration could not be predicted from the 10 religious or spiritual factors. Given the geographic breadth and the size of the sample utilized, not finding a predictive model suggests there may be a lack of consistency in religious and spiritual orientation in these young males and elucidated analysis problems resulting from multicollinearity and the use of ordinal data. Though a predictive model for Christian male-perpetrated IPV was not found, the results of this study can contribute to social change by challenging existing ecclesiastical paradigms regarding which religious or spiritual factors, if any, impact Christian male-perpetrated IPV and which religious and spiritual factors should be addressed in faith-based batterers' programs targeting young adult males.
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Akanji, Israel Adelani. "Towards a theology of conflict transformation : a study of religious conflict in contemporary Nigerian society". Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5464.
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Nigeria, the most populous country in Africa, is bedevilled with various conflicts which have been exacerbated by the multiplicity and diversity which characterize the nation. The country is a multi-ethnic, multicultural, multiregional and multi-religious society. And while such arrays of features are not peculiar to Nigeria, managing them has greatly propped up various conflicts, with religious conflict emerging as one of the most devastating of all. It would appear as though, more than any other single issue, religious conflict has become a threat to national cohesion, stability and development. It has led to fears, suspicions, unrest; mass displacement of people, destruction of lives and property; consequently leading to major set-backs for nation building. The three main religions of Nigeria are the Indigenous Religions, Islam and Christianity, with Islam and Christianity having almost equal strength of adherence. While the indigenous religions have generally been tolerant and accommodating of the two “guest” religions, contestations and incessant violent clashes have characterized the relationship between Muslims and Christians, particularly in Northern Nigeria, and this has been on the increase in frequency, intensity and sophistication. This situation has led to the emergence and deployment of numerous approaches towards transforming conflicts in order to ensure peaceful co-existence of all the people. The task of this thesis is to contribute practical, theological reflections to the ongoing search for how Nigeria will end the undesired religious conflict between Muslims and Christians and build a peaceful and harmonious society. To do this, John Paul Lederach’s conceptual framework for conflict transformation was adopted and explained in chapter one; and two religious conflicts which took place in the Northern Nigerian cities of Jos and Maduguri were empirically investigated through intensive fieldwork. A review of relevant literature was carried out in chapter two and an elaborate explanation of the socio-scientific and theological methodologies adopted for the research was presented in the third chapter. In order to establish the causes, manifestations and consequences of the conflicts, chapter four and five explored their remote and root causes. Because this research is grounded on the assumption that religion is not just a source of conflict, but a resource for peace, and on the contribution of faiths to contemporary public debates, it provides a new approach which challenges the religious institutions, particularly the Church, through its pastoral ministry, to become actively involved in the transformation of conflict in the nation. The research holds that the greatest contribution of religion to the quest to transform religious conflict in Nigeria is through a practical theology which should be demonstrated in both spirituality and strategy. As such, and based on empirical findings from the zones of conflict, a theology of hospitality is suggested in chapter six, as a gradual but effective method of transforming relationships between Christians and Muslims in Nigeria. While the approach does not preclude other approaches, it offers the enormous resources, possibilities and opportunities, ingrained within the religious domain for conflict transformation in contemporary Nigerian society. The strategies for achieving the desired transformation of the situation of conflict on short and long-term basis through the theology of hospitality are suggested in the seventh chapter.
38
Burdick, Tim. "Neo-evangelical identity within American Religious Society of Friends (Quakers) : Oregon early Meeting, 1919-1947". Thesis, University of Birmingham, 2013. http://etheses.bham.ac.uk//id/eprint/4152/.
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This thesis is an historical case-study using archival written data to analyse the formation of a neo-evangelical identity within Oregon Yearly Meeting (OYM) of the Religious Society of Friends, with emphasis on the years 1919-1947. The argument of this thesis is that by 1919 there were fundamentalist thinking patterns developing within the corporate religious identity of the Yearly Meeting (YM) marked by ecumenical separatism, world-rejecting views, biblical literalism and decreasing social action. The values of this fundamentalist identity became dominant by 1926, pervading the mindset of the YM until the late 1940s when it was replaced with a more socially-concerned, world-engaging expression of evangelicalism. This neo-evangelicalism attempted to highlight positive Christianity, while maintaining the supernatural orthodox theology of its fundamentalist predecessors. The pattern that unfolded in OYM shares similarities with a larger pattern taking place throughout Protestant Christianity in America over the same period. This research makes original contributions to scholarship in three ways. Firstly, it analyses a particularly influential group among evangelical American Quakers during the twentieth-century. Secondly, it starts to redress the dearth of scholarship specific to evangelical Quakerism, and, thirdly it adds to the scholarship on twentieth-century American Protestantism by focusing on an understudied region and denomination.
39
Dunn, Jeffery W. "Neoliberalism and the `Religious' Work of Schools: The Teacher as Prophet in Dewey's Democratic Society". The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1491497413183457.
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Whyte, Roxane O. "Fathers' Religious and Family involvement At Home; and Work and Family Outcomes". BYU ScholarsArchive, 2005. https://scholarsarchive.byu.edu/etd/5211.
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This study proposes and confirms two new predictors of work and family outcomes, thus far unexplored in existing work-family literature: fathers' religious involvement at home and fathers' family involvement at home. It is the first study to date to document that these produce a crossover effect to positively influence work-related outcomes including work-family conflict, work-family fit and job satisfaction. Data come from employed married fathers and their spouses participating in the 2001 BYU Marriott School of Management Alumni Work and Family Survey (n = 210), all members of The Church of Jesus Christ of Latter-day Saints (LDS). Findings are that fathers who were more religiously involved at home and their spouses reported greater marital satisfaction than fathers and their spouses who were less involved. Fathers who were highly involved with their families at home reported less work-family conflict, greater work-family fit, and greater marital satisfaction and spouse's marital satisfaction, than fathers who were less involved. Interactions showed that when fathers exhibit the combination of high religious and high family involvement, the religious involvement acts as a catalyst to generate greater levels of marital satisfaction and spouse's marital satisfaction. Finally, the study revealed a significantly positive relationship exists between marital satisfaction and job satisfaction. Results suggest that the father who engages in both high religious involvement and high family involvement at home may receive the benefits, or from a religious perspective, the "blessings," of enhanced marital satisfaction, and therefore, job satisfaction as a result of his fulfillment of sacred obligation to God. And, implications of the study suggest employing organizations may garner immense savings in terms of turnover costs due to the increase in job satisfaction among its employed fathers. Thus, data such as these suggest that flexible work arrangements, which may facilitate greater investment by the father in religious and family involvement at home, may create a dynamic system enabling enhanced family processes and, therefore, the strengthening of families, society and the economy.
41
Habib, Arshad. "Peshawar’s ‘Emergent Civil Society’: The Potential and Limitations of its Contribution to Peacebuilding". Thesis, University of Bradford, 2014. http://hdl.handle.net/10454/14071.
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This thesis argues that a peace-oriented struggle has emerged in Peshawar from within the non–state space and is demonstrated at the empirical level by various associations in that space. The struggle to embrace peace and reject different forms of violence, by this associational life in Peshawar is what we call an ‘emergent civil society’. The thesis argues against those who claim that civil society cannot exist or flourish in a non-western environment. Civil Society in Peshawar is emergent, as the empirical evidence suggests, but within an overarching tendency to root this in a local cultural identity. The latter is, however, imbued with values, belief systems, and gender roles, which limit the search for peace. Two examples are the dominance of a hyper masculinity and religious orthodoxies, which undermine forms of associationalism which might promote peace.
To find an indigenous cultural identity, the ‘emergent civil society’ navigates, not without tensions, across three different worldviews that includes cultural (Pakhtunwali), religious (Islam) and, to a certain extent, liberal (human rights) perspectives. The tensions between different perspectives become more frictional when the ‘emergent civil society’ advocates women’s rights and religious pluralism, which is resisted by the antithetical forces of masculinity and religious orthodoxies.
Amidst these contestations, the ‘emergent civil society’, while resisting these antithetical forces, pressurizes the state also to provide favourable conditions to continue its peace-oriented struggle. This thesis, however, suggests that the ‘emergent civil society’ also needs an in-ward looking tendency to self reflect on certain challenges that seem to impact the potential for growth and development of an associational life, which can fully embrace the social conditions for peace.
42
Jakubek, Joseph T. "Religious and Socio-Demographic Determinants of Marital Satisfaction". Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etd/1455.
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This thesis examines the relationship between socio-demographic characteristics, levels of personal religiosity, and reported marital satisfaction. Current research suggests links among these dimensions of interpersonal life, and building upon existing literature, I examine the effects of one's religious homogamy and the salience of religious homogamy in relation to one's reported marital satisfaction. Data used are parts of Wave II of the Baylor Religious Survey, a religiously-focused data set that compiles information of social and religious attitudes, beliefs, and behaviors on a national scale. Multiple hypotheses on possible links between variables are tested, and the relationships between marital satisfaction and many religious and sociodemographic variables are upheld; however, the relation between the salience of religious homogamy and marital satisfaction is most prevalent.
43
Kazakina-Tisdall, Katerina Toskova. "Legal, societal and ecclesiastical responses to the challenges new religious movements have brought to Bulgarian society". Thesis, Lancaster University, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.507421.
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Gunnarsdottir, Ellen. "Religious life and urban society in colonial Mexico : the nuns and beatas of Queretaro, 1674-1810". Thesis, University of Cambridge, 1997. https://www.repository.cam.ac.uk/handle/1810/272684.
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45
Haddad, Samir. "Challenges of Melkite young adults in Melbourne: Maintaining religious identity and social values within Australian society". Thesis, Australian Catholic University, 2014. https://acuresearchbank.acu.edu.au/download/93250877e65613dd2398e5d6d625b366cc2b30bda244a1d8e8e7cd0d48313a34/1626722/201405_HADDAD_Samir_Final_Thesis_Document_24122015.pdf.
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This research investigates Melkite young adults’ religious identity, their social values and the multicultural contexts in which they live. It is based on research into a group of 60 Melkites: 30 Melkite young adults aged 18 to 25 years who live in Melbourne and 30 parents of Melkite young adults who were born and raised in the Middle East. This research is a case study defined as an inquiry process of understanding religious and social human problems. It is conducted within a theoretical framework that employs a Quantitative Approach. The data collection technique will be a questionnaire covering the religious identity and the social values of a group of Melkite young adults who belong to two cultures: the culture of the Australian society in which they live and the Middle Eastern traditional culture of their heritage and their parents. This thesis describes how the Melkite young adult participants build their distinctive religious identity and their social values, through investigating the roles of culture, religious institutions, land, history and society. A hybrid Australian and ethnic identity was highly valued by the participants. The research addresses theories of religious identity and their social values related to Melkite young adults in a multicultural society.
46
Jason, Malcolm Andrew. "A Rhetorical Consideration of Christian Nationalism, Secular Society, and the Need for a Civic Religious Pluralism". Diss., North Dakota State University, 2020. https://hdl.handle.net/10365/31923.
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This dissertation considers the place of religious argument in the public sphere. While deliberation about religion’s place in the formal public sphere within the United States has often been seen as taking place in a two-dimensional space, with Christian nationalism and pure secularism representing the opposite deliberative positions, I argue that in reality, rhetorical engagements over the place of religion often are contested by arguments hewing to Christian Nationalism on one side, but a kind of civic religious pluralism on the other. This dissertation explores the tensions that exist within public discourse in the United States between Christian nationalism and larger secular society. Rather than seeing secularism as a counterweight to Christian nationalism, I argue that instead a civic religious pluralism that allows for religious thought to enter the domain of public deliberation is present in arguments about religion’s role in the democratic process. I also argue that this problem is extended into the three-dimensional space through an added tension between religious citizens who wish to remain isolated from secular culture and the state which must maintain some sense of cultural participation among all of its citizens. Through rhetorical analyses of three cases, I develop a more nuanced perspective on this deliberative space and contend at the end that the civic religious pluralism I find in two of my cases represents a more effective response to nationalist rhetoric than a pure secularist opposition.
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Shichida, Toshi. "The Workings of Admiration and Adoration in Contrast to Self-Interest Within Religious Families". BYU ScholarsArchive, 2016. https://scholarsarchive.byu.edu/etd/5843.
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The workings of admiration and adoration within individuals and the family as attitudes against self-interest were investigated. Interviews with American families in two New England states from ten Christian denominations (n = 20) were analyzed qualitatively. As a result, admiration was observed among almost all the families. Three means-end structures emerged in regard to spouses' configuration of the components of adoration, and these three groups of families indicated different features of family. The spouses of the Holistic Devotion (HD) group devoted all resources to God, rejecting the quest for self-interest, defining marriage/family as a coherent unit to serve God. The children participated in this attitude, expressing a similar devotion to God and rejection of self-interest. The spouses of the Personal God (PG) group perceived God as a meaning-maker and a benefactor who was involved in marriage, having multiple goals including spiritual growth and marital care and togetherness. The children expressed similar goals, including family togetherness and affirmation of satisfaction of self-interest. The spouses of the God-as-Benefactor (GB) group mentioned only admiration, and perceived that God was less involved in marriage; they valued marital care that functioned as mutual satisfaction of self-interest. The children similarly sought family togetherness, were centered in self-interest, and religion was instrumental to their self-interest. Six functions working in the family relationships of the HD group were elaborated, and the unique ontology behind these functions was analyzed.
48
Habib, Arshad. "Peshawar's 'emergent civil society' : the potential and limitations of its contribution to peacebuilding". Thesis, University of Bradford, 2014. http://hdl.handle.net/10454/14071.
Texto completo da fonteResumo:
This thesis argues that a peace-oriented struggle has emerged in Peshawar from within the non–state space and is demonstrated at the empirical level by various associations in that space. The struggle to embrace peace and reject different forms of violence, by this associational life in Peshawar is what we call an ‘emergent civil society’. The thesis argues against those who claim that civil society cannot exist or flourish in a non-western environment. Civil Society in Peshawar is emergent, as the empirical evidence suggests, but within an overarching tendency to root this in a local cultural identity. The latter is, however, imbued with values, belief systems, and gender roles, which limit the search for peace. Two examples are the dominance of a hyper masculinity and religious orthodoxies, which undermine forms of associationalism which might promote peace. To find an indigenous cultural identity, the ‘emergent civil society’ navigates, not without tensions, across three different worldviews that includes cultural (Pakhtunwali), religious (Islam) and, to a certain extent, liberal (human rights) perspectives. The tensions between different perspectives become more frictional when the ‘emergent civil society’ advocates women’s rights and religious pluralism, which is resisted by the antithetical forces of masculinity and religious orthodoxies. Amidst these contestations, the ‘emergent civil society’, while resisting these antithetical forces, pressurizes the state also to provide favourable conditions to continue its peace-oriented struggle. This thesis, however, suggests that the ‘emergent civil society’ also needs an in-ward looking tendency to self reflect on certain challenges that seem to impact the potential for growth and development of an associational life, which can fully embrace the social conditions for peace.
49
Cho, Kyuhoon. "Appropriation of Religion: The Re-formation of the Korean Notion of Religion in Global Society". Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/24025.
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This dissertation explores the reconfiguration of religion in modern global society with a focus on Koreans’ use of the category of religion. Using textual and structural analysis, this study examines how the notion of religion is structurally and semantically contextualized in the public sphere of modern Korea. I scrutinize the operation of the differentiated communication systems that produces a variety of discourses and imaginaries on religion and religions in modern Korea. Rather than narrowly define religion in terms of the consequence of religious or scientific projects, this dissertation shows the process in which the evolving societal systems such as politics, law, education, and mass media determine and re-determine what counts as religion in the emergence of a globalized Korea.
I argue that, ever since the Western notion of religion was introduced to East Asia in the eighteenth and nineteenth centuries, religion was, unlike in China and Japan, constructed as a positive social component in Korea, because it was considered to be instrumental in maintaining Korean identity and modernizing the Korean nation in the new global context. In twentieth century Korea, the conception of religion was manifest in the representation of the so-called world religions such as Buddhism and Christianity, which were largely re-imagined as resisting colonialism and communism as well as contributing to the integration and democratization of the nation-state. The phenomenal clout and growth of Korea’s mainstream religions can be traced to an established twofold understanding that religion is distinctive, normal, and versatile, while indigenous traditions and new religious groups are abnormal, regressive, and even harmful. I have found that, since the late 1980s, a negative re-formation of religion has been widespread in the public sphere of South Korea, with a growing concern that religion may harbor a parochial attitude against the nation’s new strategies of development. Religion has been increasingly signified as antisocial, conflictual, and sectarian in newly globalized South Korea, because structuralized religious power, in particular that of Protestantism, gets in the way of autonomous evolvement of the secular societal institutions. As such, I conclude by suggesting that the definition of religion was multiply appropriated by the differences in local particularization in contemporary global society. Insofar as religion is regarded as incompatible with the changed location of the national society in the new global society, the semantics assigned to what is called religion continues to be degraded in contemporary South Korea.
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Mattmann, Philippe. "Le défi moral et médical des témoins de Jéhovah". Nantes, 1986. http://www.theses.fr/1986NANT3573.
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