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1
Armstrong, John Malcolm. "Religious attendance and affiliation patterns in Australia 1966 to 1996 : the dichotomy of religious identity and practice." View thesis entry in Australian Digital Theses Program, 2001. http://thesis.anu.edu.au/public/adt-ANU20020729.140410/index.html.
Повний текст джерела
2
Slivkoff, Paulina Matvei. "The formation and contestation of Molokan identities and communities : the Australian experience." University of Western Australia. School of Social and Cultural Studies, 2007. http://theses.library.uwa.edu.au/adt-WU2007.0084.
Повний текст джерелаАнотація:
[Truncated abstract] Molokans are a Russian sectarian community that has been a transnational diasporic community since their exile from southern Russia in 1839. During the 1839 exodus they were relocated to Georgia, Armenia, and Azerbaijan. These countries make up a region referred to by Molokans as Transcaucasia located in and around the Caucasus Mountains. A further migration to Turkmenistan followed in 1889. Since that time, Molokans have settled in Iran, the United States of America, Mexico, Australia and Brazil. The colonies in Brazil and Mexico have disbanded with members re-joining Molokan communities in the United States of America and Australia. The communities remain in contact with one another and with various Molokan communities still existing in the Russian Soviet Socialist Federal Republic. Molokans are characterised by a religious structure of lay ministers and elders in a traditional, patriarchal social community. They are a collectivity of churches (there is no hierarchy between the churches) and sub-groups who practise varying degrees of adherence to Molokan dogma. They are a millenarian, charismatic religious community similar to Pentecostals and Anabaptists with the exception that they have ceased to evangelise and have become ‘closed’ communities practising endogamy. Given their closed structure, relatively little is known about this group in mainstream society . . . Spirituality, in the form of prophecy, healing, and the shared expression of religious ecstasy (rejoicing in the Holy Spirit) provides a sense of communitas that helps to bind the communities. Persecution in Russia and in the United States of America promoted mistrust of outsiders and contributed to the closure of social boundaries. Interventionist and reform activities in both Russia and the United States of America reinforced the belief that social closure was the only way to maintain cultural continuity. Their shared history of migration and persecution contributes to the building of a core community identity.
3
St, John Graham 1968. "Alternative cultural heterotopia ConFest as Australia's marginal centre." [Melbourne] : Confest Integrity Agency, 2000. http://nla.gov.au/nla.arc-41333.
Повний текст джерелаАнотація:
Title from title screen (viewed on 15 Apr. 2004) Text and graphics. Web site contains the complete thesis submitted in total fulfilment of the requirements for the Degree of Doctor of Philosophy, School of Sociology, Politics and Anthropology, Faculty of Humanities and Social Sciences, La Trobe University, Melbourne, Australia. Also includes photographs and links to related web sites. System requirements: Adobe Acrobat reader for viewing files in PDF format. Mode of access: Internet via World Wide Web. Available at: http://www.confest.org/thesis/index.html Selected for archivingANL
4
Singley, William Blake. "Recipes for a nation : cookbooks and Australian culture to 1939." Phd thesis, 2013, 2013. http://hdl.handle.net/1885/109392.
Повний текст джерелаАнотація:
Cookbooks were ubiquitous texts found in almost every Australian home. They played an influential role that extended far beyond their original intended use in the kitchen. They codified culinary and domestic practices thereby also codifying wider cultural practices and were linked to transformations occurring in society at large. This thesis illuminates the many ways in which cookbooks reflected and influenced developments in Australian culture and society from the early colonial period until 1939. Whilst concentrating on culinary texts, this thesis does not primarily focus on food; instead it explores the many different ways that cookbooks can be read to further understand Australian culture in the nineteenth and early twentieth century. Through cookbooks we can chart the attitudes and responses to many of the changes that were occurring in Australian life and society. During a period of dramatic social change cookbooks were a constant and reassuring presence in the home. It was within the home that the foundations of Australian culture were laid. Cookbooks provide a unique perspective on issues such as gender, class, race, education, technology, and most importantly they hold a mirror up to Australia and show us what we thought of ourselves.
5
Pritchard, Stephen (Stephen John) 1970. "Contested titles : postcolonialism, representation and indigeneity in Australia and Aotearoa New Zealand." Monash University, Centre for Comparative Literature and Cultural Studies, 2000. http://arrow.monash.edu.au/hdl/1959.1/7831.
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6
Huang, Shiun-Wey. "Religious change and continuity among the Ami of Taiwan." Thesis, University of St Andrews, 1996. http://hdl.handle.net/10023/14412.
Повний текст джерелаАнотація:
Within a few years of the end of World War Two Christianity had spread to every Taiwanese aboriginal group. Nowadays a variety of Christian churches play an important role in aboriginal society. This study is about conversion to Christianity and its aftermath in an aboriginal village. Fieldwork was conducted among the Ami (one of the nine Taiwanese aboriginal groups), in Iwan, a village on the eastern coastal of Taiwan. In this study the individual interests of social actors are emphasised. I suggest that not only political leaders had special motives (i.e. to pursue political power) in conversion, but also ordinary people had their own interests too (i.e. to pursue a better life in the future). In this sense we might say that the meanings, functions, purposes and aims imputed to religion by converts are arrived at through local dialogues. Religious conversion happened against a historical background of long and sustained contact with colonising immigrants (e.g. Japanese and Chinese). During colonial rule. Ami social life expanded radically and mass conversion took place, in the 1950s, when a common dissatisfaction with life was felt. I argue that relative deprivation was an important factor in this conversion and it became significant because of the emphasis put on it by local political leaders. The adoption of different Christian churches is best understood from the perspective of internal political relations and the careers of political leaders. In general I argue that through the articulations of prominent Ami leaders various external phenomena have been integrated into Ami life and successful articulations have also helped certain political leaders to pursue or maintain their authority.
7
Borman, Patricia D. "Spirituality and religiosity and their relationship to the quality of life in oncology patients." Virtual Press, 1999. http://liblink.bsu.edu/uhtbin/catkey/1159141.
Повний текст джерелаАнотація:
As the efficacy of cancer treatments has improved and the life span for cancer patients has extended, interest in patients' quality of life has increased. Assessing patients' quality of life continues to gain importance as it impacts numerous facets of oncology. Similarly, interest in spirituality and religiosity have increased as they become recognized as resources for healing in health care. This study examined spirituality and religiosity and their relationship with quality of life in cancer patients. Additional variables such as age, gender, and stage of cancer were also examined for their relationship to quality of life in cancer patients. A stepwise multiple regression analysis was performed to determine if spirituality, religiosity, age, gender, and stage of cancer are predictors of cancer patients' quality of life. The analysis indicated that patients with higher levels of spirituality tend to experience better quality of life, and patients with more advanced stages of cancer tend to experience lower quality of life. Religiosity, age, and gender were not predictors of cancer patients' quality of life.Department of Counseling Psychology and Guidance Services
8
Harper, Sally. "Medieval English Benedictine liturgy : studies in the formation, structure, and content of the monastic votive office, c. 950-1540." Thesis, University of Oxford, 1989. http://ora.ox.ac.uk/objects/uuid:639874f5-7097-4ee1-a282-4dd82003c309.
Повний текст джерелаАнотація:
By comparison with its secular counterpart, the liturgy of English medieval monasteries has received little attention. This thesis explores one aspect of the liturgy of some of the wealthiest and most influential foundations in England - the Benedictine houses. It covers the formation and proliferation of 'votive' observances, recited as additions to or replacements for the major calendar observances. Evidence is drawn from over fifty manuscripts, dating from the Benedictine reform of the tenth century to the eve of the Dissolution in the sixteenth century. Some thirty monasteries are represented, with particular reference to the practices of Winchester, St Albans, Worcester and St Mary's, York. Part One examines the precedent for appended observances in The Rule of St Benedict (c.540), and the interpretation of this document by the Carolingian reformer Benedict of Aniane (c.750-821). Votive practices in the first English monastic customary, Regularis Concordia (c.970), and other devotional sources of a similar date are analysed. Part Two deals with the proliferation of three major observances after the Conquest - the daily votive office, recited as an appendage to the regular hours, the weekly commemorative office, which served as a replacement for the ferial office, and the independent antiphon (in particular Salve regina), recited or sung after Compline. The structure, adoption and devotional characteristics of each observance are examined, with particular reference to the predominantly Marian bias of much of the repertory. The second volume contains liturgical texts and related analytical tables, a descriptive catalogue of sources, transcriptions of Marian antiphons from the Worcester Antiphoner (c. 1230) and a comparison of eight versions of Salve regina.
9
Drum, Mary Therese, and mikewood@deakin edu au. "Women, religion and social change in the Philippines: Refractions of the past in urban filipinas' religious practices today." Deakin University. School of Social Inquiry, 2001. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20060825.115435.
Повний текст джерелаАнотація:
This research is an exploration of the place of religious beliefs and practices in the life of contemporary, predominantly Catholic, Filipinas in a large Quezon City Barangay in Metro Manila. I use an iterative discussion of the present in the light of historical studies, which point to women in pre-Spanish Filipino society having been the custodians of a rich religious heritage and the central performers in a great variety of ritual activities. I contend that although the widespread Catholic evangelisation, which accompanied colonisation, privileged male religious leadership, Filipinos have retained their belief in feminine personages being primary conduits of access to spiritual agency through which the course of life is directed. In continuity with pre-Hispanic practices, religious activities continue to be conceived in popular consciousness as predominantly womens sphere of work in the Philippines. I argue that the reason for this is that power is not conceived as a unitary, undifferentiated entity. There are gendered avenues to prestige and power in the Philippines, one of which directly concerns religious leadership and authority. The legitimacy of religious leadership in the Philippines is heavily dependent on the ability to foster and maintain harmonious social relations. At the local level, this leadership role is largely vested in mature influential women, who are the primary arbiters of social values in their local communities. I hold that Filipinos have appropriated symbols of Catholicism in ways that allow for a continuation and strengthening of their basic indigenous beliefs so that Filipinos religious beliefs and practices are not dichotomous, as has sometimes been argued. Rather, I illustrate from my research that present day urban Filipinos engage in a blend of formal and informal religious practices and that in the rituals associated with both of these forms of religious practice, women exercise important and influential roles. From the position of a feminist perspective I draw on individual womens articulation of their life stories, combined with my observation and participation in the religious practices of Catholic women from different ethnic and socio-economic backgrounds, to discuss the role of Filipinas in local level community religious leadership. I make interconnections between womens influence in this sphere, their positioning in family social relations, their role in the celebration of All Saints and All Souls Days in Metro Manilas cemeteries and the ubiquity and importance of Marian devotions. I accompany these discussions with an extensive body of pictorial plates.
10
Frith, Tabitha 1975. "Reflexive Islam : the rationalisation and re-enchantment of religious identity in Malaysia." Monash University, School of Political and Social Inquiry, 2001. http://arrow.monash.edu.au/hdl/1959.1/9116.
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11
Morton, A. "The historical development of Roman religion in Pannonia from AD 9 to 285." Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683048.
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12
Rozanna, Lilley. "Paperbark people, paperbark country : gender relations, past and present, amongst the Kungarakany of the Northern Territory." Thesis, Department of Anthropology, University of Sydney, 1987. http://hdl.handle.net/1885/275607.
Повний текст джерелаАнотація:
Not having the feeling of presenting a clearly identifiable product, I will explain some of the basic impressions that motivated this thesis, point out the targets it is aimed at, the polemics it engages in or opens and indicate something of the design of the work.
13
Goodwin, Grant. ""Why Persephone?" investigating the unique position of Persephone as a dying god(dess) offering hope for the afterlife." Thesis, Rhodes University, 2015. http://hdl.handle.net/10962/d1017896.
Повний текст джерелаАнотація:
Persephone’s myth is unique, as it was the central narrative of one of the most prominent ancient mystery religions, and remains one of the few (certainly the most prominent) ancient Greek myths to focus on the relationship of a mother and her daughter. This unique focus must have offered her worshippers something important that they perhaps could not find elsewhere, especially as a complex and elaborate cult grew around it, transforming the divine allegory of the changing seasons or the storage of the grain beneath the earth, into a narrative offering hope for a better place in the afterlife. To understand the appeal of this myth, two aspects of her worship and mythic significance require study: the expectations of her worshippers for their own lives, to which the goddess may have been seen as a forerunner; and the mythic frameworks operating which would characterise the goddess for her worshippers. The myth, as described in The Hymn to Demeter, is initially interpreted for its literary meaning, and then set within its cultural milieu to uncover what meaning it may have had for Persephone’s worshippers, particularly in terms of marriage and death, which form the initial motivating action of the myth. From this socio-anthropological study we turn to the mythic patterns and motifs the story offers, particularly the figure of the goddess of the Underworld (primarily in the influential Mesopotamian literature), and the Dying-Rising God figure (similarly derived from the Near East). These figures, when compared to the Greek goddess, may both reveal her unique appeal, and highlight the common attractions that lie in the figures generally. By this two-part investigation, on the particular culture’s expectations and the general mythic framework she exists in, Persephone’s meaning in her native land may be uncovered and understood.
14
au, k. hudson@murdoch edu, and Kim Leanne Hudson. ""Spiritual But Not Religious" A Phenomenological Study of Spirituality in the Everyday Lives of Younger Women in Contemporary Australia." Murdoch University, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070711.105502.
Повний текст джерелаАнотація:
In current discussions about contemporary forms of spirituality, consideration is given to the question, what is spirituality? and to exploring the range of associated beliefs and practices. Common to most discussions is the acknowledgement that the term spirituality is ambiguous and does not represent any one finite quality or thing, but rather, is a wide and somewhat identifiable set of characteristics. Some commentators suggest that contemporary spirituality, characterised by its separation from institutional forms of religion, and represented by the hallmark expression I am spiritual, but not religious, is an increasing phenomenon in Australian society. In view of this, there are several debates about the merits of a spirituality without explicit links to religion (in particular Christian traditions) and whether a personal spirituality can hold any real depth or purpose, or whether it just perpetuates a superficial, narcissistic focus of the self. This kind of critique pays little attention as to how spirituality, and the associated beliefs and practices, are developed and applied in an everyday sense, and how this impacts on the lives of those who subscribe to their own sense of spirituality.
In this thesis, I shift the focus from analysing the merits of a personalised spirituality to exploring in depth some of the lay understandings and purposes underlying contemporary forms of spiritual practice. The primary concern of my thesis is to describe this phenomena of spiritual life as experienced by eleven younger Australian women aged 18-38 years inclusive, who considered themselves spiritual women, yet do not necessarily identify with a particular religious denomination. At its core, and as a phenomenological study, the thesis undertakes a theoretical exploration of consciousness and the apprehension and formation of belief, meaning, and identity. Held central, and alongside the phenomenological methodology, is the feminist notion that every woman is the centre of her own experience, that any interpretations and understandings of womens spirituality, must start with the personal. The empirical stages of research therefore focus on an exploration of the womens personal understandings, experiences, interpretations and translations of spirituality to uncover the location and application of spirituality in everyday life.
A primary factor explored throughout the thesis is the intersection between emotional experiences, meaning and purpose, and notions of spirituality. It is my assertion that grief, crisis and trauma, and the more general emotional experiences arising from everyday life, can be a driving force to embark on an exploration of the spiritual; inform personal constructions of spirituality; and provide a basis for the articulation of that spirituality, with a central purpose of alleviating emotional pain. Thus, my main thesis contention is this new form of spirituality, as experienced and practiced outside of religious institutions, was expressed by the women in this research as a conscious and pragmatic resource applied, and developed in relation to, the various events and experiences of everyday life, and in relation to the ongoing process of developing and locating a sense of self and identity.
15
Kingsbury, Kate. "New Mouride movements in Dakar and the diaspora." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669764.
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16
Fan, HaiYan (LingLing), and University of Lethbridge Faculty of Arts and Science. "Medical encounters in "closed religious communities" : palliative care for Low German-Speaking Mennonite people." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Anthropology and Health Sciences, 2011, 2011. http://hdl.handle.net/10133/3079.
Повний текст джерелаАнотація:
This multi-sited ethnography focuses on beliefs and practices associated with death,
dying, and palliative care among the Low German-Speaking (LGS) Mennonites. The
qualitative data, collected through participant-observation fieldwork and interviews
conducted in three LGS Mennonite communities in Mexico and Canada, show a gap
between official definitions of palliative care and its practice in real life. The LGS
Mennonites’ care for their dying members, in reality, is integrated into their community
lives that emphasize or reinforce discipleship by promoting the practices of mutual aid,
social networks, and brotherhood/sisterhood among community members. This study
also offers ethnographic insights into some difficulties that healthcare providers face
while delivering the “holistic” palliative care services to their patients in general, and to
the LGS Mennonites in particular. Finally, it provides some suggestions that may aid
healthcare providers in developing culturally safe and competent health care services
for the LGS Mennonite people living in Canada.xi, 231 leaves ; 29 cm
17
Bendlin, Andreas E. "Social complexity and religion at Rome in the second and first centuries BCE." Thesis, University of Oxford, 1998. http://ora.ox.ac.uk/objects/uuid:5591ee29-9497-4a1a-a1f2-9bbc56af7879.
Повний текст джерелаАнотація:
This thesis studies the religious system of the city of Rome and its immediate hinterland from the end of the Second Punic War to the emergence of autocratic rule shortly before the turn of the millennium. The Romans lacked a separate word for 'religion'. Scholars therefore hold that modern notions of religion, due to their Christianizing assumptions, cannot be applied to Roman religion, which consisted in public and social religious observance rather than in individual spirituality. The first chapter argues that Roman religion can be conceptualized as a system of social religious behaviour and individual motivational processes. A comparative definition of 'religion', which transcends Christianizing assumptions, is proposed to support this argument. In chapter two, modern interpretations of Roman religion, which view Republican religion as a 'closed system' in which religion is undifferentiated from politics and from public life, are criticized. It is argued that these interpretations start from unwarranted preconceptions concerning the interrelation of religion and society. Instead, I suggest that we should apply the model of an 'open system': the religious system at Rome was interrelated with its environment, but at the same time it could be conceptualized as being differentiated from other realms of social activity at Rome. Chapter three refutes the view that the identity of religion at Rome can be described by models of political or cultural identity. Instead, religious communication in Late Republican Rome was characterized by contextual rather than by substantive meanings. The fluidity of religious meaning in Late Republican Rome, a metropolis of nearly 1,000,000 inhabitants, implies that normative definitions of the constituents of Roman religion fail to convince. In relation to coloniae and municipia it is attempted to show that the religious system of Rome, a local religion geared to the physical city and its immediate hinterland, was not capable of becoming a universal religion. In the fourth chapter, the parameters organizing Roman religion are discussed. My thesis is that Roman religion in the Late Republic was decentralized in that religious authority was diffused and religious responsibilities were divided. In the city of Rome, there existed a market of religious alternatives, which was characterized by the compatibility of different deities and cults in a polytheistic context.
18
McKinnon, Margot. "Conceptualizing religion and spirituality in secular schools : a qualitative study of Albertan schooling." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:09e062bb-20cc-4edf-af43-a9c06ec5fa44.
Повний текст джерелаАнотація:
Over most of the 20th Century, many educational systems around the world became increasingly secular, notably with lessening involvement of religious institutions. However, what it means to offer secular education to an increasingly diverse student population is emerging as a contemporary international educational issue. The face of immigration, the rights of Aboriginals, and increasingly diverse and individual forms of religiosity and spirituality have implications for secular education today. This qualitative study of Alberta schooling provides an example of a setting that underwent a high degree of secularization in the 1960's-1980's. A litigious but interpretive boundary exists for the extent educationists were to engage students in thinking about religion and spirituality. Yet, teachers operated with a high degree of autonomy. With these contextual factors as a backdrop, this study explored how a hierarchical sample of Alberta policy-makers, administrators, and teachers conceptualized religion and spirituality for secular secondary schools. Results show that Alberta Education conceptualized space for the conservative religious and Aboriginal communities, but not mainstream students. The students operated in a 'leave your faith at the door' secular model, curriculum was rationalized, and the function of schooling was perceived as preparing students for work. Findings show that principals and teachers challenged the lack of space for mainstream students to engage in the concepts of religion and spirituality. They argued the secular model disadvantaged mainstream students in exercising their right to religious freedom and developing religious literacy and sensitivity skills and it also prevented non-religious students from gaining access to religious/spiritual concepts and tools to facilitate wellbeing and resiliency.
19
Chiragakis, Louise. "Reciprocity, revenge and religious imperatives : fighting in the Highlands of Papua New Guinea." Thesis, Canberra, ACT : The Australian National University, 1995. http://hdl.handle.net/1885/113893.
Повний текст джерелаАнотація:
On 14th March 1993, Papua New Guinea's then Prime Minster, Mr
Wingti announced the formation of a National Law, Order and Justice Council.
Replacing all existing law and order committees, the new council was to be the
sole coordinator of law and order issues. Mr Wingti noted that in the past
there had been 'too many committees and too little action on the law and order
question' (Post-Courier, 15 March, 1993). His predecessor, Mr Namaliu,
instructed a previous Crime Summit, 'To come up with constructive and even
radical solutions to the crime problems which are crippling the country ...
crime is like a cancer, eating away at the very heart and lifeblood of our
society ... a threat to economic stability and progress' (Post-Courier, 12
February, 1991). Numerous state enquiries have been instigated in response to
a law and order situation that is perceived to interfere with the development of
the country and the quality of life of its people. Problems have been restated,
recommendations remade and sometimes draconian measures proposed. Yet
in both official and informal circles it is believed that the situation is
deteriorating. Scholarly journals and government reports, editorial comment
and letters to the editor, frequently express concern about the 'break-down' of
law and order.
20
Berliner, David. ""Nous sommes les derniers bulonic": sur une impossible transmission dans une société d'Afrique de l'Ouest (Guinée-Conakry)." Doctoral thesis, Universite Libre de Bruxelles, 2002. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211423.
Повний текст джерела
21
Ozdemir, Aygul. "The Policies Of The Roman Emperors In The Process Of Christianisation Between The Fourth And The Sixth Centuries." Master's thesis, METU, 2003. http://etd.lib.metu.edu.tr/upload/1083260/index.pdf.
Повний текст джерелаАнотація:
This thesis analyzes the Christianisation process of the Roman Empire from the time of Constantine the Great to that of Justinian. The purposes of the ecumenical councils and the codes on the religious issues will be discussed in the framework of the religious policies of the emperors in that time. Between the time of Constantine and that of Justinian the Roman Empire became Christian Roman Empire. The Christianisation of the Roman Empire will be dealt with both from the religious and political point of view in this thesis.
22
Coulehan, Kerin Maureen. "Sitting down in Darwin: Yolngu women from northeast Arnhem Land and family life in the city." Phd thesis, Northern Territory University, 1995. http://hdl.handle.net/1885/268621.
Повний текст джерела
23
Devenish, Anne P. "The meaning of God today: A phenomenographic study of the art and language of a group of senior secondary students." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1999. https://ro.ecu.edu.au/theses/1205.
Повний текст джерелаАнотація:
Relationship with the Divine is the core of Christianity and the professional concern of a number of ministries, including that of religious education. Knowledge about what God means to children and adolescents would be beneficial to teachers. However, research has provided little useful information in this area. Most research conducted so far has been quantitative in nature and does not uncover the lived experience or the participants' personal understandings of this phenomenon. The qualitative research that has been done focuses mainly on the range of concepts of God held by participants. It is concerned with uncovering some of the elements that lead to the formation of these concepts, and not with determining which concepts are meaningful to respondents. This study sought to discover the nature of the meaning of God for a group of senior secondary students at a metropolitan Catholic high school. It focussed on such issues as what God is to these adolescents, what concepts of God are meaningful to them, what mediates God to them, and what influence God has on their lives. The purpose of this study was to provide teachers with useful information that could help to guide them in their educational endeavours. The theoretical paradigm adopted was that of critical liberal feminist theology. The research methodology was that of phenomenography. The methods used for the collection of data were drawing, journalling, and the in-depth interview.
24
Dolley, Daniel. "Manifestations of the dead : investigating ghost encounters among the Tsachila of western Ecuador." Thesis, University of Oxford, 2013. https://ora.ox.ac.uk/objects/uuid:ba33665f-01f3-4a9f-90fb-892f4aa576ab.
Повний текст джерелаАнотація:
Focusing on the Tsachila, Amerindians of western Ecuador, this thesis examines how competing "common knowledge" accounts of the afterlife (conventional Tsachi, Catholic, and Protestant) are related to experiences of encounters with ghosts. Inspired by conversation analysis it advocates the study of these encounters through close attention to how accounts of them are constructed in conversation, from which they emerge as inherently disruptive and resistant to any definitive interpretation. From this starting point a descriptive account is given of the ways in which these anomalous experiences form the background to everyday life among the Tsachila. Experiential associations are identified linking ghosts with the circadian patterns of sound, light and sociality. Next the thesis examines and compares a selection of myths depicting the dead and animals and it is shown that the boundaries between myth and everyday life and between the living and the dead are uncertain and subject to revision in the light of experience. They cannot be taken for granted but must be constantly reinforced. An example of such reinforcement is provided by the Tsachi celebration of the Catholic Day of the Dead, and it is shown how this intersects with and is inflected by Tsachi attitudes to the dead and their disposal. In the final chapter a selection of accounts of personal encounters with ghosts is examined to reveal ways in which the common knowledge previously discussed is shaped, deployed and contested in the context of these accounts. It is suggested, in conclusion, that personal experience of this kind cannot be treated as simply a cultural expression, but that it exerts a motivating and disruptive force on thought and action.
25
Risk, Shannon M. "A Search For Sweet Serenity : The Diary Of Sarah Connell Ayer, 1805-1835." Fogler Library, University of Maine, 1996. http://www.library.umaine.edu/theses/pdf/RiskSM1996.pdf.
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26
Lei, Sao San. "Savoring the hybrid :an ethnographic study of Guan Yin ritual and belief in Macao." Thesis, University of Macau, 2011. http://umaclib3.umac.mo/record=b2568805.
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27
Chande, Abdin Noor. "Islam, Islamic leadership and community development in Tanga, Tanzania." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39277.
Повний текст джерелаАнотація:
This study which focusses on a coastal Swahili society, examines the economic, political and social evolution of the Tangan Muslim community through the various phases of its history. The study pays specific attention to the role played by religious leaders, whether as competitors, or simply as madrasa teachers in a community with a tradition of Islamic scholarship. At the macro-level, the relationship between various Muslim organizations and the state also receives our scrutiny. This is done through analysis of the educational system and its structuring of the social order. Finally, we assess the views of the Tangan religious leadership regarding religion and society against a general discussion of intra-religious issues and political developments in the country, thereby achieving a better understanding of Islam in contemporary Tanzania.
28
Du, Preez Petrus. "Ikoon en Medium: die toneelpop, masker en akteurmanipuleerder in Afrika-performances." Thesis, Link to the online version, 2007. http://hdl.handle.net/10019/620.
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Luker, David. "Cornish Methodism, revivalism, and popular belief, c. 1780-1870." Thesis, University of Oxford, 1988. http://ora.ox.ac.uk/objects/uuid:fe395cb7-7a81-40ee-9aaf-7cc8a5b5b593.
Повний текст джерелаАнотація:
In this regional study of Methodist development and societal influence throughout the period of industrialisation, recent trends in Methodist historiography at a national level are combined with the research and source material accumulated at a local level, to provide a detailed analysis of Methodist growth in Cornwall between the years 1780 and 1870. The thesis is divided loosely into three sections. In the first, four chapters outline the essential background to interpretative analysis by considering, in turn, recent historiographical developments in Methodist studies; social change in Cornwall during industrialisation; the performance of the Anglican Church in the county as represented in the Visitation Returns for 1779, (as well as historical and structural reasons for its 'failure'); and Methodist growth as expressed through available statistical indices, especially the date of formation of Methodist societies, and the 1851 Ecclesiastical Census. In the second section, one long chapter is devoted to an in-depth, county-wide analysis of Methodist growth, which considers the impact of external factors, particularly socio-economic, and internal circumstances, such as the degree of maturity of pastoral and administrative machinery, and the level of Connexional or lay control over chapel and circuit affairs, on the form and function of Methodism in nine distinct socioeconomic regions within the county. In the third section, four chapters concentrate on West Cornwall, where Methodism was strongest, in order to examine the roots of, and reasons for, the distinctively indigenous form of Methodism which developed there. On the one hand, the pastoral and administrative difficulties in exerting adequate Connexional control are considered; while on the other, an interpretation of the 'folk' functionality of revivals and of Methodism as a 'popular religion' is offered.
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Lackner, Dennis Finn. "Humanism and administration in the Camaldolese Order (1480-1513)." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670209.
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Ross, Eric 1962. "Ṭûbâ : an African eschatology in Islam". Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=40435.
Повний текст джерелаАнотація:
The thesis "Tuba: an African eschatology in Islam" adopts afrocentric hypotheses for the study of Islam. First, the thesis demonstrates how certain phenomena specific to Islam in Africa, those usually qualified as products of religious syncretism, are on the contrary indicative of the ongoing process of synthesis and enrichment within Islam, and, secondly, that African spiritual tradition continues today as in the past to participate along with others in this constructive process. In order to demonstrate this hypothesis the spiritual significance of the modern Islamic holy city of Touba in Senegal will be analyzed.Touba is named for the Tree of Paradise (Tuba) of Islamic tradition and the holy city has been constructed around the singular arboreal image. The spiritual meaning imparted by Touba, a deliberate creation, is expressed in the topography of the holy city, in its geographic configuration. The thesis adapts the methodologies of spatial analysis, and specifically the semiotic reading of landscape, to the study of a religious phenomenon, i.e., the creation of a holy city.
in order to explain the significance of this holy city for Islamic eschatology, the meanings which three distinct religious traditions (Islam, West Africa, Ancient Egypt) have attached to the image of the cosmic tree are inventoried. The tree as archetype here serves to establish the continuity of African religious thought from pharaonic Egypt to modern Muslim Senegal.
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Proctor, Marie-Therese, University of Western Sydney, College of Arts, and School of Psychology. "The God Attachment Interview Schedule : implicit and explicit assessment of attachment to God." 2006. http://handle.uws.edu.au:8081/1959.7/12183.
Повний текст джерелаАнотація:
Set within an attachment theory developmental perspective, the thesis explored attachment to God as a psychological construct, both theoretical and as experienced within individual Christians’ relationships with God. The dual focus of the interview process, conducted between 31 predominantly Australian born individuals, was to identify 1/ whether individual Christians experienced God functioning as an activity as an attachment figure, and 2/ whether aspects of their relationship with God were able to be identified as attachment experiences. Three types of analyses were conducted. Findings suggested that the ‘attachment to God’ construct was more complex than previously understood, suggestive of an underlying developmental progression. Findings are discussed in relation to debates concerning ‘implicit’ versus ‘explicit’ features of attachment to God, and developmental features including ‘correspondence’ and ‘compensatory’ hypotheses.Doctor of Philosophy (PhD)
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Louw, Andre Nathan. "The myth of the guiltless society. A socio-ethical appraisal of the experience of the aborigines in Australia since colonisation. Toward a theology of liberation for Australia." Diss., 2005. http://hdl.handle.net/10500/889.
Повний текст джерелаАнотація:
This study is a focus on a small minority group within Australian society.
This study attempts to explore and expose the inherent injustices experienced by this Aboriginal group since colonization. Its major focus is the loss of their land and their human rights and dignity subsequent to this invasion/ colonization. It also attempts, subsequent to the High Court decision in favour of Aboriginal land ownership, to also theologically support that stance. This study exposes the heretical nature of the traditional theology and religious practices of the dominant white population. It also tries to show the correlation with the experience of the Maori people in New Zealand and how they lost their land to the British Monarch.
It then attempts some directives for reconciliation between these peoples and what could be done to restore the damage done since 1788.Theology
M.Th. (Systematic Theology)
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Ono, Akiko. "Pentecostalism among the Bundjalund revisited : the rejection of culture by aboriginal Christians in northern New South Wales, Australia." Phd thesis, 2007. http://hdl.handle.net/1885/147081.
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"Domestic and communal worship in rural Chinese society: a field study in New Territories, Hong Kong." Chinese University of Hong Kong, 1989. http://library.cuhk.edu.hk/record=b5886195.
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Sadarangani, Monique M. "Modernized Hinduism : domestic religious life and women." Thesis, 2005. http://hdl.handle.net/10125/11946.
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LeFlore, Elizabeth Hawthorne 1972. "The force of devotion : performing a transnational spirituality." 2009. http://hdl.handle.net/2152/18447.
Повний текст джерелаАнотація:
This dissertation explores the role of popular religion in a transnational community by examining the performance of devotion to local patron saints, virgin mothers and sacred crosses. Annually in May, Empalme Escobedo, Guanajuato, Mexico celebrates San Isidro Labrador (the patron saint of farmers), Maria Auxiliadora (the patroness of railroad laborers) and the Santa Cruz de Picacho (Sacred Cross of Picacho). Following the celebrations many of the male participants in the fiestas travel to Texas to work in agriculture or the service industry. Consequently, devotion to the saint(s) moves with migrants back and forth across the Mexican-U.S. border. My thesis is that the force of devotion gives voice to the tension between the desire for solidarity (experienced through fiesta performance) and the erosion of the community by migration (experienced as absence and dissolution). What I call the force of devotion refers to the social processes, expressive culture, continuity and change that make up a transnational community's system of beliefs and practices and enable folks to understand, explain or cope with everyday life. The force of devotion is the key analytic frame through which I interpret the articulations of spirituality and popular religion, impermanence and fragmentation, absence and hope. The central questions posed in this dissertation emerge from the stories folks in Empalme Escobedo tell about their lives. Consultants talk about their devotion as an expression of faith, a necessary guidance through daily life and a symbol of hope. Tracking the force of devotion exposes social relationships, emotional and intimate experiences, desires and fears. Memory of and participation in the fiestas not only symbolize the force of devotion, but also serve as a connection to separated family members and place of origin. The everyday reality of the absence of loved ones and the fragmentation of the community as a result of migration amplifies the human desire for sociability and solidarity. The fiesta performance provides a space in which the consciousness of communal boundaries is heightened, thereby confirming and strengthening the experience of the social and the force of devotion.text
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Maharaj, Vedhant. "Yantra: infrastructures of the sacred and profane in Varanasi, India." Thesis, 2016. http://hdl.handle.net/10539/20567.
Повний текст джерелаАнотація:
Thesis (M.Arch (Professional)--University of the Witwatersrand, Faculty of Engineering and the Built Environment, 2016.India is currently undergoing a rapid transformation economically, consciously and spatially. A layout of national infrastructure is happening at a pace which may be ungovernable, in its current state and India’s historical and natural landscapes are in jeopardy. One such ecological resource is the Ganga (colonialised as the Ganges), which through continued pollution is reaching a point of irreversible damage. There is, however, still hope. Accordingly, this thesis moves from an overview of India in the globalised world, through a rephrasing of how “development” is understood and manifests itself to the suggestion of an overall plan to understand and implement it in a way that is co-ordinated in intention but regionally and contextually responsive in application. Through Homi Bhabha’s theoretical perspective of cultural hybridisation the discourse of creating a new infrastructural identity for India is introduced. The current political focus on the Ganga, created by India’s Prime Minister, Narendra Modi, through a renewed and trending agenda for cleaning the holy river, acts as a platform to explore the possibilities of infrastructure within this context . The Ganga River has been a religious symbol for millennia and the life force to approximately 500 million people. Through continued and increased pollution the quality of its water now radically exceeds the minimum requirements for safe drinking, bathing or even agricultural use. The Ganga River symbolises a cosmological relationship between people and the ecological environment, which requires that pollution be approached from a holistic viewpoint responding to the weight of its cultural value. This contextualized approach has the potential to become a catalyst for new innovative approaches to the integration of infrastructure throughout the river network . By using the political momentum created in the city, by the national project, this thesis is realised through a multiplicity of conflicting lenses inherent to Varanasi, one of India’s holiest cities. The city itself is growing economically but at the price of its prized ancient heritage. It possesses a cosmological value unparalleled by any other city in the country thus making it an emotionally powerful tool to mobilise a cleaning project for the river. If infrastructure is not implemented correctly the threat to the city’s unique character becomes real. This challenge created the Meta question for my research: How do you implement infrastructure into the sacred landscape? Through various degrees of research, both intuitive and informed, a system to clean water is designed in a way that truly integrates into a cultural landscape. The proposed design establishes itself as the first intervention in a national network for cleaning the River. By taking into account the infrastructural, ecological and sociological requirements of the city and its daily life the water purification sanctuary mediates the conflicting programmatic requirements between spirituality and science. Through an understanding that purity of water has a number of connotations within the site context the building utilises various treatment methods to reinforce the sanctity ABSTRACT of water through a hybrid mediation of heritage, nature, science and infrastructures (both vernacular and modern). This new typology enables the interaction of people with water cleaning infrastructure at a local scale and offers a way forward in redefining a national identity that is bound up in these currently conflicting imperatives.
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Wadeisa, Ghada. "The caliph, the imam and the mates." Phd thesis, 2013. http://hdl.handle.net/1885/150988.
Повний текст джерелаАнотація:
Despite the fact that Muslims in Australia are the third largest group, surprisingly, analyses of the role of religion in Australian Muslim communities are rare. Studies of Muslims in Australia focuses either on their settlement needs, such as housing and employment, or examine them as part of the larger group of immigrants from Non-English Speaking Backgrounds (NESBs). In either case, the settlement needs of African Muslims, especially from the Horn and North Africa, have been essentially discussed in terms of their ethnic, rather than religious, origins. These studies, while providing much needed information about African Muslims in Australia, fail to consider the role of religion in identity formation and the differences between first and second generation immigrants. The importance of this thesis is that it considers the importance of the religion in the formation of the members of the focus group's identity and how it affected their integration process. It explores how religious identities can be constructed, maintained and enacted, particularly by second-generation immigrants attempting to reconcile multiple, sometimes conflicting, forms of identity. To understand the role of theology in the identity formation and the integration process of my respondents, this thesis employed three methods: first, an analysis of Islamic theology on the residency of Muslims in non-Islamic societies, using Islamic texts and a number of the most important Islamic websites; second, a textual analysis of a number of Islamic websites; and, finally, an empirical analysis of the views of the first and second generation Muslim North Africans, utilizing focus groups and interviews. The data presented here indicates that the integration patterns of the second generation, either born or brought up in Australia, is different from the first generation group. The first generation seems to be more willing to integrate into, and adapt to, their host community through their attempts to establish friendships and local interactions with neighbours and participating in different national and religious activities. On the other hand, although the second generation is de facto more integrable in the society, because of their language skills and employment rates, they are less happy about cultural integration. This reluctance results from their views of Islam, shaped by two important factors: the way they have been brought up; and their interaction with cyber Islam. The result of the interaction between these two factors is a confusing and multi-layered identity within this generation that has led them to look for a new form of universal identity, different from both their parents and the their host community. It is a religious identity. Obviously, the research results presented in this thesis cannot be generalized to the identity formation process of all Muslim Australians, nor is religion as a declared identity likely to be the final phase of what will continue to be a complex process of identity negotiation and evolution for these young Muslims.
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Richardson, Shelley Ann. "Family experiments : professional, middle-class families in Australia and New Zealand c. 1880-1920." Phd thesis, 2013. http://hdl.handle.net/1885/156331.
Повний текст джерелаАнотація:
This study explores the forms and understandings of family that prevailed among British professionals who migrated to Australasia in the late-nineteenth and early-twentieth centuries. As children of the mid-Victorian age, their attempts to establish and define family in a colonial suburban environment contribute to our understanding of how the public and private dichotomy posed in the notion of separate spheres was modified in practice. The term 'experiment' employed in the title is borrowed from William Pember Reeves's influential State Experiments in Australia and New Zealand (1902). It is used here to suggest that, in different ways, the five families of this study sought to establish, in colonial circumstances, the conditions that would promote social progress more speedily than the old world seemed capable of doing. The attitudes and assumptions that shaped these family experiments, this study argues, may be placed on a continuum that extends from John Ruskin's concept of evangelical motherhood to John Stuart Mill's rational secularism, which sought a pooling of talent in the quest for the reproduction of the useful and cultured citizen. Central to the thinking of all families was a belief in the power of education to produce civilised and humane individuals, who would individually and in concert nurture a better society. A defining characteristic of this shared conviction was an emphasis upon the education of daughters. This preoccupation produced changes in maternal and paternal roles within the family. Contemporaneous with the emergence of what colonial newspaper editorialists dubbed 'the woman question', the middle-class pursuit of higher education for daughters merged with and, in some respects, defined first-wave colonial feminism. As pioneering families in the quest for university education for women, they became the first generation of colonial middle-class parents to grapple with the problem of what graduate daughters might do next. This dilemma highlighted the ambiguities and hesitations of their class and generation: how might the conception of the family as an instrument of social progress embrace occupational relationships within marriage? The quest for the civilised and cultured individual produced, in the education of their sons, the phenomenon of the colonial student at a British university. Variously seen by historians as part of a process of recolonisation or evidence of a persistent colonial cringe, within the professional middle-class examined here it emerged as part of a natural evolution of an educational ideal. In pursuit of this ideal, the colonials drew upon the resources of such an extended British family as remained available to them. In this, as in much else, they were venturing into experimental territory largely uncharted, unpredictable in its outcome and as much a part of the embryonic history of the transnational family as it is of colonialism.
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Cleal, Alizon M. "Five narratives of religious itinerary from the Bosomefi and Anowa families of Ian Oguaa in Fanteland, Ghana : a theological exploration of the affinity between the world-view of the Christian scriptures and the African primal world-view." Thesis, 2005. http://hdl.handle.net/10413/1900.
Повний текст джерелаАнотація:
The purpose of the study is to show the presence of Christ in Fanteland by treating five Fante ancestral and current narratives as analogues of Genesis XIV and interpreting the resulting interpenetrating Scripture and Fante narratives sensus plenior in the manner of Hebrews VII for Fante Christians, revealing the hidden presence of Christ in them. This is made possible by a postulate of an affinity between the Hebrew world view and that of the Fante. What is considered right behaviour in Fanteland is also resonant with the ethics in Hebrews. A section on ethics arising out of the presence of Christ in the narrative follows in each case. The first chapter is introductory giving the aim and objectives of the study the justification, scope and limitations. This is followed by the intellectual framework from secondary sources and the methodology used. In Chapter II there is a comparison of the world view of Hebrews and of Fanteland with a view to seeing their affinity. Chapters III -V give the literary and historical background to each narrative, the narratives themselves and a theological and ethical meditation. In conclusion the fruit of these meditations is summarized and an evaluation is made.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.
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Clarke, P. A. (Philip Allan). "Contact conflict and regeneration : aboriginal cultural geography of the Lower Murray, South Australia / Philip Allan Clarke." 1994. http://hdl.handle.net/2440/21559.
Повний текст джерелаАнотація:
Bibliography: leaves 361-390.425, [50] leaves : ill. (chiefly col.), maps ; 30 cm.
Title page, contents and abstract only. The complete thesis in print form is available from the University Library.
Thesis (Ph.D.)--University of Adelaide, Dept. of Geography and Anthropology, 1995
43
Clarke, P. A. (Philip Allan). "Contact conflict and regeneration : aboriginal cultural geography of the Lower Murray, South Australia / Philip Allan Clarke." Thesis, 1994. http://hdl.handle.net/2440/21559.
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44
Harker, Margot Jane. "'This radiant day' : a history of the wedding in Australia 1788-1960." Phd thesis, 1998. http://hdl.handle.net/1885/144266.
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45
Stepp, Jr Theodore J. "Serving Samoan Youth in Honolulu: Culture, Religious Education, and Social Adjustment." 1989. http://hdl.handle.net/10125/21125.
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46
Doerre, Sharon Louise. "Children of the Zawiya : narratives of faith, family, and transformation among Sufi communities in modern Damascus." 2004. http://hdl.handle.net/2152/12766.
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47
"An era of reenchantment: a case study of the new religion in Hong Kong." Chinese University of Hong Kong, 1994. http://library.cuhk.edu.hk/record=b5887226.
Повний текст джерелаАнотація:
by Cheris, Shun-ching Chan.Thesis (M.Phil.)--Chinese University of Hong Kong, 1994.
Includes bibliographical references (leaves 212-222).
Abstract --- p.i
Acknowledgements --- p.ii
Abbreviations --- p.iii
Introduction --- p.1
Part I - Contexts for the Present Study --- p.1
Disenchantment - Reenchantment Dialogue --- p.2
Reenchantment in Hong Kong? --- p.16
Part II - Methodological Note --- p.23
Chapters
Chapter I --- "Enchantment, Disenchantment and Reenchantment" --- p.30
The Concept of Sacredness and Sacred Order --- p.30
A Review of the Relation between Sacred Order and Secular Reality --- p.33
Sacred Order in the Enchanted World --- p.37
Sacred Order in the Disenchanted World --- p.41
New Religious Movements as a Manifestation of Reenchantment? --- p.48
Chapter II --- Epitome of the New Sacred Order - The Emergence and the Worldview of the Lingsu Exo-Esoterics (靈修顯密宗） --- p.56
The Emergence and Development --- p.56
The Sacred Worldview --- p.65
Chapter III --- Epitome of the New Sacred Order - The Ethos of the Lingsu Exo-Esoterics (靈修顯密宗） --- p.79
Sacred Symbols --- p.79
Sacred and Secular Orders of Life --- p.100
Chapter IV --- Constitution and Location of the New Sacred Order --- p.120
Sacred Basis of the Secular Ethos : Making Sense of the Secular Mode of Life --- p.121
Constitution of the New Sacredness --- p.131
Man as God
Inner-Worldly Eclecticism
Location of the New Sacred Order --- p.136
Subjectivization and Privatization of the Sacred Order
Demagicifying Religious Practices
Sacralization of Secular Way of Life
Chapter V --- Reconstitution of Sacred Order and Social Reality --- p.146
Sacred Order as a Model of Social Reality --- p.147
As a Model of Hierarchy
As a Model of Individualism and Intellectualism
"As a Model of Pluralism, Subjectivism and Relativism"
Aa a Model of Secularism and Materialism
Role of Rationality and Intellect in the Sacred Model
Sacred Order as a Model for Social Reality --- p.167
As a Model for Social Maintenance
As a Model for Social Transformation
As a Drawback to Social Integration
Sacred Order and Social Reality --- p.184
Conclusion --- p.184
New Sacred Order as a Manifestation of Reenchantment --- p.189
Reenchantment in Dialectical Sense --- p.193
Implications --- p.198
Appendix
Chapter I --- The Lingsu Disciples' Attitudes towards My Field Research --- p.201
Chapter II --- Some Personal Details of the Lingsu Disciples --- p.203
Bibliography --- p.212
48
Maadad, Nina. "Adaptation of Arab immigrants to Australia: psychological, social, cultural and educational aspects." Thesis, 2007. http://hdl.handle.net/2440/70149.
Повний текст джерелаАнотація:
This study examines the psychological problems that were overcome, and the social and cultural adaptations which were made, by Arab immigrants in the process of settling in Australia. The research was based on a group of forty participants, sixteen of whom migrated to Australia between 1973 and 2004. The other twenty-four were all of Arab descent and born in Australia. The methodology for undertaking this research utilized humanistic sociology principles for the collecting and analysis of qualitative data. The major finding of this portfolio of stodies is that the Arab immigrant families did adjust to the new country wholeheartedly, even in the first generation, partly by maintaining the core values of their Arab home culture.Thesis (D.Ed.) -- University of Adelaide, School of Education, 2007
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"地方信仰與區域開發: 宋以來廣東高雷瓊地區冼夫人信仰和雷神信仰研究". Thesis, 2007. http://library.cuhk.edu.hk/record=b6074393.
Повний текст джерелаАнотація:
By reconstructing the interaction between the indigenous people and the Chinese state over a long period of time from the Tang dynasty to the Qing, this thesis argues that the anomaly of indigenous contact with the state in the southwest, unlike the Pearl River delta or even Fujian, is the very long duration of contact and the persistent representation of the indigenous as part of the dominant (Han) tradition, despite the Han claim to superiority.In my visits to Gaozhou, Leizhou and Hainan, I was attracted by the interesting phenomenon that Madam Xian (Xian Furen) or the God of Thunder (Lei shen) is worshiped not only as a deity, but also as an ancestor. The deities had been blended in with the ancestor because in the late imperial period, local people had changed the foci of their territorial worship as they became become part of the Chinese polity.
This paper draws on a variety of sources---including official documents, the images of the subjection of the natives, the temples, and the performance of ritual and so on---to voice the indigenous point of view. It goes into the history of Hainan, Leizhou and Gaozhou to relate changing religious practices with social changes and the contact between the indigenous and the state. It also relates history to ritual practices as they are currently observed. By bringing together published historical sources, steles and documents found in the field and current observations of ritual practices, this thesis shows that the imperial tradition was made up of many different strands.
賀喜.
論文(哲學博士)--香港中文大學, 2007.
參考文獻(p. 261-276).
Adviser: David Faure.
Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0714.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2007.
Can kao wen xian (p. 261-276).
He Xi.
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Kanana, Aron Set. "Changing the patriarchal attitude of Ovawambo men : can the Bible help?" Thesis, 2000. http://hdl.handle.net/10413/3529.
Повний текст джерелаАнотація:
It is the feeling of the author of this thesis that in Oshiwambo society power and authority in families is invested on the male head. This act has caused the society to be a patriarchal society. In most cases women and children are taken for granted by men that they are there to serve men's interests. This patriarchal society emerged from culture and tradition of Oshiwambo people. Women discrimination starts at birth, when every member ofthe family is sorry that the baby is a girl. Also the way a baby boy is raised is different from the way of a girl. The boy is treated with a great respect while a girl is not. When the church came in the area, did not change this situation. In stead it gave more power to men than to women. Until 1992 women were not allowed to lead the church. Nowadays, there is a general feeling that this patriarchal system is good for nothing. As a response to that feeling the state has taken a stand in the present government that women must be well represented in leadership and holding important positions than before. Still, there have been opposition from some people who are not happy with these changes. They want women to be looked as inferior beings. The author of this thesis is of opinion that there are enough texts in the Bible which say about gender equality. Unfortunately, in most cases, the Oshiwambo men have failed to read these texts in the light of elevating the status ofwomen in their society. Therefore, the problem is not women discrimination as it may sound to the reader, but the real problem is the conservative ideology of men towards women. Men must be liberated from it.Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.