Дисертації з теми "Christian patriarchy"
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1
Sekano, Gopolang Harry. "Experience of men under the leadership of women is a challenge to pastoral care." Diss., Pretoria : [s.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-05282008-164951/.
Повний текст джерела
2
Sison, Jessica Lauren. "ReSisters: an examination of sororal resistance in the works of Christian Rossetti, Wilkie Collins and Margaret Oliphant." Honors in the Major Thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1495.
Повний текст джерелаАнотація:
This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.Bachelors
Arts and Humanities
English Literature
3
Bithos, George P. "Methodios I, Patriarch of Constantinople : churchman, politician and confessor for the faith." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/4239/.
Повний текст джерелаАнотація:
The chapter concerning the life and times of Methodios, Patriarch of Constantinople, begins with a summary of the history of the iconoclastic controversy. This provides the background for a review of Methodios' vita. A native of Syracuse in Sicily, he became a central figure in the victory of the Iconoduies over the forces of iconoclasm. Methodios was the Patriarch of Constantinople (843 - 847).The Triumph of Orthodoxy, over which Methodios presided, commemorated the victory of icon supporters. The Sunday of Orthodoxy services are examined and the Synodicon's content is analysed. The third chapter discusses the consequences of the restoration of images. This period of stabilisation and strengthening of the Church was, nonetheless, fraught with turmoil and controversy. The re-integration of the former Iconoclasts and a schism from the Studite monks were two serious challenges the Patriarch faced during this time. The formation of Methodios' ecclesiology, his concept of the Church, including his sense of place in and responsibility for the Tradition of the Church were significant in his thinking. The synergy of Paradosis and Parakatatheki is explored and it will be shown that Methodios considered himself accountable to God for his ecclesial trust. His literary works are catalogued and analysed. Some previously unpublished compositions are discussed. The categories of hagiographic, poetic and liturgical compositions are emphasised. This is undertaken to reveal Methodios, both the dedicated iconodule but more importantly, the man. Finally, conclusions and thoughts concerning the legacy of Patriarch Methodios within Orthodoxy and history are offered.
4
Swanson, Kj. "A liberative imagination : reconsidering the fiction of Charlotte Brontë in light of feminist theology." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/11051.
Повний текст джерелаАнотація:
This thesis seeks to show the ways in which Charlotte Brontë's fiction anticipates the concerns of contemporary feminist theology. Whilst Charlotte Brontë's novels have held a place of honor in feminist literary criticism for decades, there has been a critical tendency to associate the proto-feminism of Brontë's narratives with a rejection of Christianity—namely, that Brontë's heroines achieve their personal, social and spiritual emancipation by throwing off the shackles of a patriarchal Church Establishment. And although recent scholarly interest in Victorian Christianity has led to frequent interpretations that regard Brontë's texts as upholding a Christian worldview, in many such cases, the theology asserted in those interpretations arguably undermines the liberative impulse of the narratives. In both cases, the religious and romantic plots of Brontë's novels are viewed as incompatible. This thesis suggests that by reading Brontë's fiction in light of an interdisciplinary perspective that interweaves feminist and theological concerns, the narrative journeys of Brontë's heroines might be read as affirming both Christian faith and female empowerment. Specifically, this thesis will examine the ways in which feminist theologians have identified the need for Christian doctrines of sin and grace to be articulated in a manner that better reflects women's experiences. By exploring the interrelationship between women's writing and women's faith, particularly as it relates to the literary origins of feminist theology and Brontë's position within the nineteenth-century female publishing boom, Brontë's liberative imagination for female flourishing can be re-examined. As will be argued, when considered from the vantage point of feminist theology, 'Jane Eyre', 'Shirley', and 'Villette' portray women's need to experience grace as self-construction and interdependence rather than self-denial and subjugation.
5
Eddleman, Libby Jean. "Protecting Patriarchy: an Historical/Critical Analysis of Promise Keepers, an All-Male Social Movement." Thesis, University of North Texas, 1998. https://digital.library.unt.edu/ark:/67531/metadc278756/.
Повний текст джерелаАнотація:
The historical survey of social movements in the United States reveals that the movement is a rhetorical ground occupied by groups who have been marginalized by society. Today, however, the distinctions between those who are marginalized and those who are part of the establishment have become difficult to distinguish. This study considers the emergence of Promise Keepers, an all-male social movement, and the rhetorical themes that emerge from the group. This study identifies five rhetorical themes in Promise Keepers. These themes include asserting authority of men in the home and church, the creation of a new male identity, sports and war rhetoric, political rhetoric, and racial reconciliation. The implications of these themes are considered from a critical perspective and areas for future research are provided.
6
Estes, Daniel John. "From patriarch to pilgrim : the development of the biblical figure of Abraham and its contribution to the Christian metaphor of spiritual pilgrimage." Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.278213.
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7
Cloete, Rynell Adrianno. "A socio-rhetorical reading of Luke 7:36-50: A contra-cultural view in a patriarchal society." University of the Western Cape, 2017. http://hdl.handle.net/11394/6422.
Повний текст джерелаАнотація:
Magister Theologiae - MThA number of biblical scholars have observed that the Bible has been used by dominant groups in certain societies to justify and condone discrimination and oppression. Slavery, colonialism and apartheid are often cited as examples of racial oppression based on particular understandings of the Bible. Some biblical scholars have pointed to the fact that theologians who work in contexts of racially liberated societies, such as South Africa, are slow in recognizing the injustices caused by gender discrimination. Instead, male privilege continues to be upheld particularly through the Biblical justification of male headship. The popularity of the 'Mighty Men' Conference is a case in point as it encourages men to take their supposedly rightful, "God-given" place as prophet, priest and king in marriage and family relationships. The emerging popularity of male-headship theology thwarts whatever gains have been made in the areas of gender justice and equality in various spheres of society, including the church. Headship theology often goes unquestioned because it is supported by particular interpretation/understanding of biblical texts which are quoted out of context to support and justify male dominance. For example, Luke 7: 36-50 is often interpreted in showing the "sinful" woman as one who needs forgiveness.
8
Shaw, Austin. "Has the sweeping revisionism of the Arian Controversy gone too far in sidelining the real theological and political dispute that shaped Christian doctrine?" Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:85f41b6c-a9a7-4912-b305-717feedf71ac.
Повний текст джерелаАнотація:
The last three decades have produced a number of publications devoted to the revision of Athanasius of Alexandria's "Arian Controversy". The fruits of this re-evaluation highlight the complexities of post-Nicene theology long ignored in the shadow of Athanasius' crude "Arian" versus "orthodox" binary. It is now widely accepted in patristic studies that "Arian" was not a self-designation nor was the presbyter who lent his name to the heresy all that crucial a figure. A handful of scholars have moved beyond these helpful developments to revise the "Arian Controversy" out of existence. For some, "Arianism" was a rhetorical construct of a power hungry and abusive bishop who indiscriminately branded his personal opponents. Likewise, this revisionist thesis dismisses the activity of any "Eusebians", opting for the complete rejection of conflicting "parties". What remains is not alternate theologies and a genuine dispute, but a phantasmal "Athanasian Arianism". This dissertation analyzes this re-shaping of the post-Nicene years and offers a modest remonstrance to the most extreme aspects of the "Arian Controversy" revision. The study does not want to return to a place of Athanasian hagiography, but rather argue that "Arian" served as a useful polemical heuristic to identify a distinct theology that the bishop (and others) found unacceptable. After outlining the erosion of the "Arian Controversy", the thesis marshals evidence supporting a substantive theological dispute over which divergent networks clashed. In this vein, the work wants to recapture a genuine historical theology in that not everything is reducible to politics. The thesis argues that there is a responsible way of reading Athanasius' charged polemic.
9
Hedlund, Anna Maria. "Stripped Says to Stand Strong : Christina Aguilera's Voice and Feminist Narratology." Thesis, Halmstad University, School of Humanities (HUM), 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-125.
Повний текст джерелаАнотація:
Throughout history women have been subject to oppression by patriarchal society.
However, there have always been those who have tried to rise against it. This study will shed light upon one example: a female artist who personally defies the patriarchal norms at the same time as her music encourages others to do the same. The musician in question is Christina Aguilera, and the album studied is Stripped.
What this study shows is that Stripped can be read as a feminist statement. The lyrics deal with two main themes: patriarchal society’s objectification and oppression of women, and the struggles of love and relationships. What these two themes have in common is that they both encourage women to stand their ground and believe in themselves.
However, the lyrics on the album also suggest that Aguilera is aware of the fact that her message will not suit everyone. She knows that she works within an industry whose goal is to make money out of its artists, and therefore she has to keep repeating like a mantra to herself and to others that she, and her music, is not just a product of this industry. The message her music brings actually matters.
To come to this conclusion I have examined Aguilera’s lyrics in terms of what messages they bring and who their narratees might be, all in accordance with feminist narratology. Secondary sources from the fields of popular music studies, media studies and gender studies as well as interviews with and about Aguilera and biographies have been consulted.
10
Kamudzandu, Israel. "Abraham as a spiritual ancestor in Romans 4 in the context of the Roman appropriation of ancestors some implications of Paul's use of Abraham for Shona Christians in postcolonial Zimbabwe /." Fort Worth, Tex. : Texas Christian University, 2007. http://etd.tcu.edu/etdfiles/available/etd-12052007-125945/unrestricted/kamudzando.pdf.
Повний текст джерелаАнотація:
Thesis (Ph.D.)--Brite Divinity School, Texas Christian University, 2007.Title from dissertation title page (viewed Dec. 11, 2007). Includes abstract. "Dissertation presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Biblical interpretation." Includes bibliographical references.
11
Turkin, Sergey. "L’Évêque en Occident et en Orient selon les Fausses Décrétales et le Nomocanon en XIV Titres dans l’édition du Patriarche de Constantinople Photius (858-867, 877-886) : approche comparée et nouvelles perspectives." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK011.
Повний текст джерелаАнотація:
La présente thèse entend répondre à l’affirmation d’un canoniste russe, Vladimir Benechevitch, selon laquelle, du point de vue de l’histoire du droit ecclésiastique, il ne serait pas exagéré de dater la séparation des Églises du IXe siècle, époque qui a vu apparaître les Fausses Décrétales et le Nomocanon en XIV Titres dans la version du patriarche Photius. C’est dans cette optique que les deux recueils sont comparés, au prisme de l’office de l’évêque. Dans chacun des chapitres, une comparaison serrée des textes est effectuée selon la vision propre de chacune des sources relativement à l’office épiscopale. Cette comparaison a permis de mettre en lumière la grande similitude de deux recueils en la matière, ce qui va à l’encontre de l’idée d’une séparation aussi précoce des Eglises latine et orientale. La recherche a aussi conduit à proposer des pistes de réflexions nouvelles quant aux liens ayant pu exister entre le recueil grec, et plus largement le patrimoine canonique des chrétiens d’Orient, et des collections canoniques occidentalesThis thesis is the answer to Russian scholarly Vladimir Benechevitch’s statement that the schism of Churches in the field of Canon law could be dated by the ninth century, the time of appearance of the False Decretals and the Nomocanon in Fourteen Titles in the edition of Photius. Therefore, the bishop’s office presented by these collections is compared. Every chapter offers the comparison of the texts according to the vision of bishop’s office by every source. This comparison shows the unity of the collections and denies the schism. In addition, many aspects permit to connect the collections of Pseudoisidor with Greek and other collections of Christians of the East
12
Ondrey, Hauna T. "The Twelve between two testaments : the Minor Prophets as Christian scripture in the commentaries of Theodore of Mopsuestia and Cyril of Alexandria." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/6267.
Повний текст джерелаАнотація:
My thesis offers a comparison of the Minor Prophets commentaries of Theodore of Mopsuestia and Cyril of Alexandria, isolating the role each assigns (1) the Twelve Prophets in their ministry to Old Testament Israel and (2) the texts of the Twelve as Christian scripture. While the two produce radically different commentaries in terms of quantity and detail of christological interpretation, the source of their divergence cannot be reduced to Cyril's admitting messianic prophecy whereas Theodore does not. Rather, I argue that Theodore does acknowledge christological prophecies, as distinct from both retrospective accommodation and typology. Further, a careful reading of Cyril's Commentary on the Twelve limits the prospective christological revelation he ascribes to the prophets and reveals the positive role he grants the Mosaic law prior to Christ's advent. My thesis secondly explores the Christian significance both Theodore and Cyril assign to Israel's exile and restoration, the pivotal event to which the Twelve bear witness. I here argue that Theodore's reading of the Twelve Prophets, while not attempting to be christocentric, is nevertheless self-consciously Christian. Cyril, unsurprisingly, offers a robust Christian reading of the Twelve, yet this too must be expanded by his focus on the church and concern to equip the church through the ethical paideusis provided by the plain sense of the prophetic text. Revised descriptions of each interpreter lead to the claim that the label “christocentric” obscures more than it clarifies and polarizes no less than earlier accounts of Antiochene/Alexandrian exegesis. I advocate rather for an approach that takes seriously Theodore's positive account of the unity and telos of the divine economy and the full range of Cyril's interpretation, in order to move beyond a zero-sum assessment and offer instead a positive account that appreciates the strengths of each Christian reading of the Twelve.
13
Wood, Johanna Martina. "Patriarchy, feminism and Mary Daly : a systematic-theological enquiry into Daly's engagement with gender issues in Christian theology." Thesis, 2013. http://hdl.handle.net/10500/8820.
Повний текст джерелаАнотація:
The exposition of patriarchy and feminism in this thesis points toward the difficulty
women experienced in the past, and in many cases still do, in their pursuit for equality
in a male dominated society. Without feminists’ consciousness raising concerning
women’s oppression, women might still be under patriarchal domination, oppression,
and marginalisation; in fact, many still are. As a result, many women today can reject
the views that men are superior, stronger, and more rational than they are, and that
God created men to dominate on male-female relations.
In their struggle against patriarchy, some feminists however, began to transform
Biblical images and language for God, with the result that masculine images of God
were simply replaced with feminine images, presenting God as androgynous and not
as a Deity who transcends sexuality. God’s identity thus, in my opinion, became
obscured. In this thesis I argue that both patriarchy and feminism have contributed to
our experiencing difficulties when we try to identity with a loving and caring God as
portrayed in Scripture.
Daly’s outrage and anger against men and the Christian faith, as well as her decision
to turn away from Christianity on the basis of its patriarchy, I judge to be, for various
reasons given in this thesis, a negative influence in this debate. She is undoubtedly one of the most radical feminists of the past decades and her slogan “since God is
male, the male is God” implies that in order for women to become liberated they
require the emasculation of God. Daly’s line of reasoning is that Christianity is a male
structure with a Scripture that is irredeemably patriarchal. Her belief that Christians
are fixated upon the person of Jesus, a male, and that, therefore, women have to
overcome this idolatry needs serious questioning. Her radical views have created
disunity and separatism between women who are striving to answer life-changing
questionsPhilosophy & Systematic Theology
D. Th. (Systematic Theology)
14
Das, Joyce Mormita. "Intimate Subversions: Minority women encountering laws and patriarchy." Phd thesis, 2017. http://hdl.handle.net/1885/117525.
Повний текст джерелаАнотація:
This thesis asks: How do multiple laws collude with patriarchy to define minority women’s positions in the state, society, and the community? And How do religious minority women in a postcolonial context selectively seek, apply, and subvert these multiple laws to achieve their own objectives? Broadly speaking, this thesis examines the complex relationship between multiple laws and gender in religious minority groups in South Asia. In particular, it examines the roles, both constraining and liberating, played by laws, rules, and normative orders that together comprise a situation of legal pluralism to show how they affect women in the Christian community in Bangladesh. In this thesis, I use a feminist standpoint to interrogate the theories of legal pluralism; hence, I argue for a feminist theory of legal pluralism. By engaging critically with feminist theories, I show that women’s full experience of law cannot be captured if the state is considered as the sole source of laws. Instead, other social sources of laws should also be considered to understand and capture the complexities of legal and social realities that women experience. Therefore, I argue for a shift from the legal centralist to a legal pluralist paradigm in order to capture how women experience the plurality of laws. The second shift that is required for the same purpose is of the centre of analysis of legal pluralism from ‘law’ to ‘women’, by considering women’s intersectional subjectivities where women’s identities intersect with their sex, class, religion, sexuality, and physical location. To illuminate the research questions, I used ethnographic methods in various sites in Bangladesh. The methods include in-depth interviews, archival research, participant observation, and content analysis that were applied at multiple scales. First, I examine how law and gender interact with each other at the state level. I analyse the situation of legal pluralism of religious minority groups in terms of their respective state and non-state laws. I also seek a historical route to understanding how religious minority communities were created in South Asia; in particular, how the identities of Christians were shaped through colonisation, Christianisation, and the law-creation processes, and their gendered experiences of these processes. At the next scale of analysis, I focus on the Christian community in Bangladesh as they construct their group identities, autonomy, and authority to see closely how gender intersects with community power, politics, and dynamics. At this scale, I examine the effects of the interaction of law with patriarchy by focusing on women’s everyday lives in their homes, workplaces, community, churches, and elsewhere. At the micro-scale of analysis, I examine, compare, and contrast the gendered treatment of multiple laws and normative orders. I do this by investigating three areas that are crucial to gender identities: marriage, divorce, and inheritance. Again, a feminist theory of legal pluralism helps me to reveal how individual women interpret, apply, choose alternative paths, and subvert both state and non-state laws. The investigation underlines that complex socio-political context and the historical legacy of intimate colonisation by the British have combined to create an impasse, where achieving gender equality remains a distant dream for religious minority women. Consequently, the research not only converses with the feminist theory of legal pluralism but also contributes a legal pluralism angle to the rich and vibrant debates on gender and development.
15
Chireshe, Excellent. "The utility of the Zimbabwean Domestic Violence Act : Christian and Muslim women's experiences." Thesis, 2012. http://hdl.handle.net/10500/10393.
Повний текст джерелаАнотація:
The study investigated Zimbabwean Christian and Muslim women who had experienced domestic violence with a view to finding out the extent to which these women used provisions of the Domestic Violence Act of 2006. The study was conducted in urban Masvingo and its surroundings. The methodology applied to the empirical investigation was qualitative and was informed by the phenomenological, feminist and pragmatic theoretical frameworks.
Data was collected, by means of in-depth semi-structured interviews, from 30 participants, 22 Christian and 8 Muslim, who were selected using purposive sampling and snowball sampling techniques. In investigating the women’s experiences, some questions guided the study. These include: Where and to what extent does a select group of Christian and Muslim women who fall victim to domestic violence normally seek help? How do religious and cultural beliefs and practices influence the response to domestic violence by the abused as well as those to whom they report? To what extent do religious communities prevent selected victims of domestic violence from seeking legal assistance?
Data was analysed by coding responses according to themes. The study revealed that the participants perceived domestic violence as having diverse causes and most of them saw their religion as crucial in addressing their plight. It emerged that a majority of the participants sought help from their religious communities as well as relatives and friends. Mixed responses emanated from these sources of help. The most common response, based largely on religious and cultural beliefs, was to encourage participants to avoid reporting to authorities. It also emerged that most of the participants were not willing to seek help from the police, courts or legal practitioners to seek redress because of the advice they received as well as their own internalised beliefs. Religious, social, and economic factors prevented most participants from appealing to provisions of the Domestic Violence Act.It was concluded that the Zimbabwean Domestic Violence Act had limited usefulness for participants because of religious, social and economic factors. It was recommended that if relevant stakeholders could jointly work together, domestic violence would be alleviated. Recommendations for further research were also made.Religious Studies & Arabic
D. Litt. et Phil. (Religious Studies)
16
Cox, Nicholas Christopher. "Disciples and discipleship in the Gospel of Mark, with particular reference to Mark's contrast between male and female disciples." Diss., 2007. http://hdl.handle.net/10500/1584.
Повний текст джерелаАнотація:
This study is an exploration into female discipleship. Its primary aim is to compare and contrast Mark's portrayal of male and female followers of Jesus respectively, while its secondary aim is to establish what lessons there may be for the social status of Christian women in the kingdom of Swaziland. These ends will be pursued by looking at Mark's portrayal of male disciples and the contrast he draws between them and the female followers of Jesus. This study then concludes that Mark has a more positive view of female followers than he has of male disciples, and this may stem from the conduct of male disciples he has observed in the Church of his time.New Testament
M.TH. (New Testament)
17
Nielsen, Barbara Harriet. "An investigation into the relationship between self-esteem and patriarchal and feminist attitudes of Protestant women seminarians and lay women regarding selected biblical passages and Christian theological constructs." 2000. https://scholarworks.umass.edu/dissertations/AAI9978533.
Повний текст джерелаАнотація:
This study investigates the relationship between Christian women's self-esteem, spiritual well-being, and feminist/patriarchal attitudes as well as knowledge regarding selected Biblical passages and theological constructs that speak to the women's role. Participants were 78 women seminarians and 78 women parishioners from main line Protestant denominations in urban and suburban New England. Each was given four questionnaires: The Tennessee Self-Concept Scale, The Christian Women's Attitude Scale, The Spiritual Well-Being Scale, and Knowledge of Biblical Passages and Theological Constructs Scale. The questionnaires were administered in groups to insure procedural standardization. Responses were anonymous; all individual responses were pooled. Statistically significant correlations show women in this study with more knowledge of feminist Biblical analysis, have more feminist attitudes regarding the measured passages and constructs and higher levels of all-over self-esteem, particularly perceived self-image, self-acceptance, personal worth, personal adequacy and self-evaluation of their personality. Also these women have a higher sense of moral worth, physical and emotional independence, openness and greater capacity for self-criticism. These women also show higher levels of belief in women and men sharing equal authority, that God's nature has both masculine and feminine attributes, that women and men share equal responsibility for sin, and that women should value their physical selves, their sexuality and their beauty. Conversely, the data demonstrates that women with higher patriarchal attitudes have lower capacity for normal, healthy openness and self-criticism and lower personal self-worth. Puzzling data shows women holding more feminist attitudes and seeing themselves equal with men as well as women higher on patriarchal attitudes and lower on physical and emotional independence both have a significantly higher sense of religious and existential spiritual well-being. Finally, comparing differences between parishioners and seminarians, parishioners have more adequacy, worth and value as family members, while seminarians have more spiritual and religious well-being, more knowledge of measured passages and constructs, and more feminist attitudes about them, particularly regarding female authority and feminine and masculine qualities of God.
18
Spies, Nicoline. "Exploring and storying Protestants Christian women's experiences living in sexually unhappy marriages." Thesis, 2011. http://hdl.handle.net/10500/4823.
Повний текст джерелаАнотація:
This research project arose from my journeys with Protestant Christian women who were living in
sexually unhappy marriages. In South African Protestant faith communities there is the expectation
that Christian marriages will experience sexual fulfilment. For many Christian women however,
sexual unhappiness becomes their reality. Sexuality is cocooned in silence not only within the
church, but also in many Christian marriages. This leaves many Christian women (and men) with
little or no recourse to address sexually unhappy marriages.
My research journey briefly explored the social construction of sexuality within the history of
Christianity to see which discourses underpin current constructions of White Christian female
sexuality. This participatory feminist action research journey centralised the voices of present-day
contexts: Protestant Christian women, as well as clergy, were invited to share their understandings
and interpretations of matrimony and sexual practices in relation to their faith. With the help of
narrative therapeutic practices, some of the dominant social and religious discourses that constitute
White Christian female sexuality were explored, deconstructed and challenged.
This research journey aimed to penetrate this silence and to invite Christian women, who are living
in sexually unhappy marriages, to share their experiences. This exploration included the faith
predicaments and relational complexities, challenges and dilemmas Protestant Christian women
experience when living in sexually unhappy marriages. This feminist-grounded action research
explored the effects and consequences which living in sexually unhappy marriages held for the cosearchers.Practical Theology
D.Th. (Specialisation in Pastoral Therapy)
19
Dulong, Mélanie. "Corps de femmes et contes de fées : une étude de "La femme de l'Ogre" de Pierrette Fleutiaux, et Peau d'âne de Christine Angot." Mémoire, 2011. http://www.archipel.uqam.ca/4328/1/M12266.pdf.
Повний текст джерелаАнотація:
Le conte de fées naît à une époque où l'idéal de l'homme civilisé gagne en popularité. Certains auteurs, issus pour la plupart de la société de cour, puisent des contes dans la tradition orale et en font des adaptations littéraires. Avec son inscription littéraire, le conte merveilleux devient un outil pédagogique. Son contenu est donc adapté de manière à en faire un vecteur du modèle de civilité : il faut apprendre aux enfants à se comporter conformément à cet idéal. Ceci est bon pour les deux sexes. Cependant, l'idéal de la femme civilisée est beaucoup plus prescriptif et restrictif que celui de l'homme civilisé : si l'on peut pardonner à ce dernier, ou même valoriser, son tempérament sanguin, les pulsions féminines sont tout simplement inacceptables. On s'attend de la femme qu'elle soit toujours irréprochable, autant sur le plan de son apparence que de son comportement. L'idéologie patriarcale qui va de pair avec celle de la civilité reproche à la femme toute marque d'initiative ou d'individualité. On veut qu'elle soit passive, soumise, vertueuse et prude. Ainsi, beaucoup de contes de fées s'adressent aux petites filles et leur enseignent les bons et les mauvais comportements. L'idéologie patriarcale véhiculée par le conte de fées a fait l'objet de critiques féministes, particulièrement dans les années 1970. On a reproché au conte de fées d'encourager la passivité féminine à travers une représentation stéréotypée des rôles sexuels. On a aussi condamné la représentation de la femme-objet : l'apparence physique de la femme est centrale dans le conte de fées. Si les héros connaissent le succès grâce à leurs actions, les héroïnes doivent tout à leur beauté. Ces diverses critiques ont ouvert la voie à plusieurs réécritures féministes du conte de fées. Certains écrivains et écrivaines ont créé de nouvelles histoires en empruntant la structure traditionnelle du conte de fées, d'autres ont plutôt choisi de transformer des contes déjà connus. Dans ce mémoire, nous proposons, pour commencer, un survol de l'évolution du conte de fées, de son origine orale à ses subversions littéraires contemporaines, en lien avec certaines transformations sociales. Nous étudierons, par la suite, deux réécritures de contes de fées qui, à notre avis, possèdent un caractère féministe. Il s'agit de « La femme de l'Ogre » de Pierrette Fleutiaux (1984) et de Peau d'âne de Christine Angot (2003). Ces deux récits qui vont à l'encontre du discours patriarcal propre aux contes de fées traditionnels évoquent des idéologies féministes opposées. Plusieurs éléments du texte de Fleutiaux correspondent à l'idéologie du féminisme de la femelléité tandis que le récit d'Angot évoque l'idéologie du courant féministe matérialiste. Nous verrons de quelle manière elles parviennent toutes deux, à travers des écritures du corps qui diffèrent grandement l'une de l'autre, à contrecarrer la représentation du corps féminin objet, perçu selon le regard masculin, qui est caractéristique du conte de fées traditionnel.
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MOTS-CLÉS DE L’AUTEUR : Conte de fée, patriarcat, féminisme, subversion, réécriture.
20
Reid, Zofia Tatiana. "Disempowered women? :." Diss., 2001. http://hdl.handle.net/10500/17606.
Повний текст джерела
21
Troskie, Mariza. "Ervaring van mag in konfessionele bybelse berading." Diss., 2003. http://hdl.handle.net/10500/1216.
Повний текст джерелаАнотація:
Text in AfrikaansI wanted to investigate the way people experienced confessional pastoral therapy by conducting a qualitative research study. The role of the pastor were examined as well as the effect of discourses of power and ethics in pastoral counseling. I interviewed clients who were counseled by pastors of the AFM Church (Apostolic Faith Mission). The research supposes that knowledge and power discourses have a major influence in pastoral counseling which is often not accounted for. I wanted to see how clients experienced the effects of these discourses of power and ethics. I furthermore wanted to see how these power discourses could result in clients feeling subordinate to the pastor and his knowledge and the effect that these feelings might have on them. The purpose of this study was not to generalize the experiences of the participants, but rather to set a contextual background of the experiences of power in confessional pastoral counseling.
Practical Theology
M. Th. (Pastorale Terapie)