This ethnographic study examines the organizational structure, formation of community and ritual performance of a Catholic charismatic prayer group in the United States. Heavily influenced by the Protestant Pentecostal movement, the Catholic Charismatic Renewal (CCR) began as a grassroots movement among the Catholic laity in the late 1960s and proposed a personal connection with God through "baptism in the Holy Spirit" and reception of "charisms," spiritual gifts, such as glossolalia (speaking in tongues), healing and prophesying. Earlier studies suggested that such groups would fade out due to the inherent tension with Catholic institutions. Nevertheless, this dissertation presents the case study of a rapidly growing Catholic charismatic group at the suburbs of Boston, with a charismatic leader who is also a priest. The research methods include participant observation of all the meetings, retreats, and rituals, formal and informal interviews of the leader, his clerical associates and members, and review of the groups' publications and the leader's own radio program, during a period of twenty months from December 2001 to August 2003. I have also visited and interviewed priests and lay people of non-charismatic Catholic churches and two Protestant Pentecostal churches in the greater Boston area. Building upon Max Weber's theory of charisma, this dissertation examines how the charismatic leader maximizes his authority by integrating both personal and institutional charisma. The vertical ties the community members cultivate with the leader and the horizontal ties they establish among themselves through narratives of conversion and healing experience reinforce group cohesion and resilience. By analyzing ritual language and bodily movement, this study argues that ritual is a communication system in which the charisma of the leader and the religious experience of the followers are embodied. This study of the actual workings of a charismatic group within the hierarchical structure of the church not only advances the relationship between charisma and institution beyond the Weberian paradigm but also situates the case study of charismatic leadership within the social and historical context of American culture at large.

This thesis focuses on the definition of terms charisma and charismatic authority and its application in new religious movements (NRMs) studies. The first part of the thesis is rather generally oriented and provides a commentary review of the most famous approaches to charisma. In the end, the discussion about various theories of charisma results in its definition from the perspective of Religious Studies. This definition is applied in the second part of this paper afterwards. Second part introduces intricate history of term NRMs and its semantics including sociological typology. Furthermore, it is argued that NRMs are charismatic movements and the author suggests a model of charismatisation degree inside NRMs. These claims head towards the deconstruction of relationship between charismatic leader and his followers. The inner dynamics of charismatisation process is stressed. By referring to problematics of origin, constitution and maintaining charisma within NRMs, this thesis proves that charisma is a relatively common, social and dialectical phenomenon.

Universiẗat, Diss--Heidelberg, 2008.

published_or_final_version / Comparative Asian Studies / Master / Master of Arts

This study is about Moses, charismatic leadership, and the beginnings of Israel's religion. At a time when traditional and time-honoured customs were revered and preserved, but proved inadequate, Moses, a charismatically endowed leader, arose and overthrew the old order, and in its place proffered the new in the form of mono-Yahwism, which ultimately became the national Israelite religion. This claim is analysed and discussed in four chapters. Chapter 1 is a preliminary to the thesis and deals with the reason for, and aim of this study, methodological considerations, and has a section presenting, very briefly, the debate on the historicity of Moses. Chapter 2 was composed using literary principles and narrative literature in the book of Exodus, to glean a description of the character of Moses. The next two chapters form the main thrust of this study. Chapter 3 examined Weber's typology of leadership, providing the groundwork for the understanding and contextualization of charismatic leadership. The aim of chapter 4 was to show the characteristics of the charismatic leader, Moses, and how they were instrumental in his formulation of mono-Yahwism. The main points discussed were: Moses' personality, and the social context as a source of his charismatic leadership; the recognition of the charismatic leader and his message; the importance of charisma in Moses' achievements; and some factors that drive the charismatic person. The main methodological thrust is socio-religious, within which Max Weber's interpretative framework of charismatic leadership is employed. The work shows that Moses has the traits of a charismatic leader, and that, through the effect of his personality, he influenced the beginnings of Israelite religion. / Prof. J.H. Coetzee

Variations on Charisma: Shakespeare’s Saintly, Villain, and Lustful Leaders est une étude des mécanismes du leadership charismatique dans Henry V, Richard III et Antoine et Cléopâtre de William Shakespeare, respectivement. Le mémoire explore certains outils, tels que la rhétorique, l'ironie et resignification, qui permettent aux dirigeants de gagner l'amour des disciples, la reconnaissance, et même la crainte. Cette thèse ne traitera pas avec l'essence du charisme en tant que telle, mais plutôt avec les techniques de leadership charismatique. Dans le premier chapitre, j'ai étudié le caractère du roi Harry dans trois différents aspects: en tant que chef militaire, en tant que chef spirituel, et comme un leader politique. Parmi les techniques de leadership charismatique qui déploie Henry V de gagner l'amour de ses disciples et de dévouement est rhétorique. La capacité de livrer le discours à droite dans la conjoncture à droite et à convaincre les adeptes, même dans les moments de difficultés formes sa force clé comme une figure centrale dans la pièce. Le deuxième chapitre traite du leadership charismatique Richard III, qui est évaluée sur le plan éthique parce qu'elle est acquise grâce à assassiner. J'ai essayé d'examiner les relations possibles qui pourraient exister entre le charisme et l'agence moral. Dans ce chapitre, j'ai soulevé des questions sur la mesure dans laquelle le charisme est d'ordre éthique et comment un chef de file, qui usurpes alimentation via assassiner, est charismatique. Une technique qui renforce le leadership charismatique de Richard est l'ironie. Richard III déploie l'ironie de gagner la complicité du public. Dans le troisième chapitre, l'accent est mis sur le caractère de Cléopâtre. La question soulevée dans le chapitre concerne la relation entre le charisme et la lutte pour une identité féminine orientale. politique sexuelle de Cléopâtre est également au cœur de mon étude, car il est revu et de nouveaux sens de Shakespeare d'une manière qui souligne les qualités charismatiques de Cléopâtre. Mots clés: le charisme, la rhétorique, l'agence morale, resignification, William Shakespeare / Variations on Charisma: Shakespeare’s Saintly, Villain, and Lustful Leaders is an investigation of the mechanisms of charismatic leadership in Shakespeare’s Henry V, Richard III, and Antony and Cleopatra respectively. It explores certain tools, such as rhetoric, irony, and resignification, which allow the leaders to gain the followers’ love, recognition, and even awe. This thesis will not deal with the essence of charisma as such but rather with the techniques of charismatic leadership. In the first chapter, I have studied the character of King Harry in three different aspects: as a military leader, as a spiritual leader, and as a political leader. Among the techniques of charismatic leadership which Henry V deploys to gain his followers’ love and devotion is rhetoric. The ability to deliver the right discourse in the right conjuncture and to persuade the followers even in the moments of hardship forms his key strength as a central figure in the play. The second chapter deals with Richard III’s charismatic leadership which is assessed ethically because it is gained through murder. I have tried to examine the possible relations that might exist between charisma and moral agency. In this chapter, I have raised questions about the extent to which charisma is ethical and how a leader, who usurpes power via murder, is charismatic. One technique which reinforces Richard’s charismatic leadership is irony. Richard III deploys irony to gain the audience’s complicity. In the third chapter, the focus is on the character of Cleopatra. The question raised in the chapter concerns the relationship between charisma and the struggle for an oriental feminine identity. Cleopatra’s sexual politics is also at the heart of my study because it is revisited and resignified by Shakespeare in a way that highlights Cleopatra’s charismatic qualities. Key words: charisma, rhetoric, moral agency, resignification, William Shakespeare

[pt] O foco deste trabalho é a vida pública de Pedro Ernesto Batista, interventor e prefeito da cidade do Rio de Janeiro, na primeira metade da década de 1930. Nossa hipótese sugere que a combinação de difusão escrita e falada- através do uso do rádio como instrumento aglutinador e irradiador de propaganda doutrinária- foi de fato inovadora e anterior a aplicada no Estado Novo. Grande parte das idéias que compunham o que se designou posteriormente como trabalhismo também fora antecipado pela sensibilidade de retórica e ação da liderança de Pedro Ernesto que aperfeiçoara sua imagem popular de médico bondoso e voltado para o atendimento aos pobres com o uso do rádio e de jornais de grande tiragem. Em sua campanha para a prefeitura de 1934 e no exercício deste cargo,tornou-se um dos primeiros exemplos de político carismático preocupado com as condições de vida e com os interesses da população urbana, em especial dos trabalhadores. Este tipo de liderança e prestígio foi sem dúvida o alimento de perseguições que passou a sofrer no bojo do combate ao anticomunismo desencadeado a partir de 1935, que culminaria com sua prisão e afastamento da prefeitura. Sua prisão não significou, no entanto, o fim da força de sua imagem pública. Os consensos e dissensos simbólicos e a força de sua memória pública desafiaram até mesmo a ditadura de Vargas. / [en] The focus of this study is to analyze Pedro Ernesto Batista`s public life; who was Rio de Janeiro`s major at the first half of the 30`s. Our hypothesis suggests that the combination of written and spoken communications vehicles - through the using of the radio as an agglutinant and powerful instrument of doctrinaire propaganda - it was, in fact, innovating and previous to the tactics used during the denominated "Estado Novo" (The new State).Most of the ideas used in the process of what has been named "trabalhismo" (labourism) was also anticipated by Pedro Ernesto`s sensible speech and leadership action. He improves his image as a kind and popular doctor dedicated to the attendance of the poor population, using the radio and the most extended newspapers to spread this profile.During his politic campaign for the election to the City hall in 1934 and later as while as working as major in this equivalent period, he became one of the firsts examples of charismatic politician, always caring about the urban population life conditions and interests, specially the workers.This kind of leadership and prestige caused, certainly, the prosecutions that he suffered during the bulge of the anticommunism persecution happened in 1935; wich culminated with his arrest in prison and destitution as major.However, being arrested didn`t meant the end of the powerful of his public image; the symbolic consensuses and dissents, plus the powerful of his public memory had defied even though the Vargas dictatorship.

Made available in DSpace on 2016-07-27T13:49:30Z (GMT). No. of bitstreams: 1 Josivania Alves de Sousa Silva.pdf: 532750 bytes, checksum: d613ccb3cb202ad06810026c69722e6b (MD5) Previous issue date: 2007-08-29 / This research, assumed that religion supports and legitimates black s and poor people s power belonging to inferior social classes over privileged white society. Was written on purpose to analyze how religion determines and establishes the relationship of power in the Angel Ismael Spiritualistic Center (Voodoo). The main concepts used were: religion as answer to human anxieties; charisma as supernatural talents; and power as charismatic domination. It was put in perspective that religion has as function the legitimization of power and maintenance of reality. It contributes to the construction of the world when when it legitimates social institutions through sacred thought. Religion can influence society through charismatic power, which makes human activities be understood as supernatural facts. In Voodoo, the charismatic leader, witch-doctor, acts on behalf of the divinities. Thus he maintains his followers under his lash. In the Angel Ismael Spiritualistic Center, which was analyzed in this research, it can be noticed this relationship of power and obedience among the leader and his followers. The latter submit to such an obedience in duty to the divinities. Thus it is observed that the relationship of power invoked by the charismatic is one way of making religion assure its strength before society. / Para esta pesquisa partiu-se do pressuposto de que a religião favorece e legitima o poder de pessoas negras, pobres pertencentes a classes sociais inferiores sobre pessoas de classes privilegiadas da sociedade branca. O objetivo desta pesquisa foi analisar como a religião determina e estabelece a relação de poder no Centro Espírita Anjo Ismael (Umbanda). Os principais conceitos trabalhados foram: religião como respostas aos anseios humanos; carisma como dons sobrenaturais; e poder como dominação carismática. Partiu-se de uma perspectiva de que a religião tem como função a legitimação do poder e manutenção da realidade. Ela contribui na construção do mundo quando ela legitima as instituições sociais através do pensamento sagrado. A religião pode influenciar a sociedade através do poder carismático, na qual as atividades humanas passam a ser entendidas como fatos sobrenaturais. Na religião umbandista o líder carismático, o pai-de-santo age em nome das divindades, desta forma mantém um domínio sobre os adeptos do seu grupo. No Centro Espírita Anjo Ismael, o qual foi analisado nesta pesquisa pode-se perceber esta relação de poder e obediência entre o líder e os adeptos. Os adeptos se submetem a tal obediência em respeito às divindades. Desta forma observa-se que a relação de poder invocada pelo carismático é uma das formas que faz a religião assegurar suas forças diante sociedade.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-08-17T16:22:01Z No. of bitstreams: 1 Joaquín Ignacio Jiménez Larraín.pdf: 3741010 bytes, checksum: 0fdf984f38f55e725dc694eb5690ac38 (MD5) / Made available in DSpace on 2016-08-17T16:22:01Z (GMT). No. of bitstreams: 1 Joaquín Ignacio Jiménez Larraín.pdf: 3741010 bytes, checksum: 0fdf984f38f55e725dc694eb5690ac38 (MD5) Previous issue date: 2016-03-21 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This study aims to identify, through consumption in the food service market, how people choose among the different restaurant offers and if this choices reveal, on one front, habitus of class, and, on another, if they manifest expectations of social distinction. Starting with the assumption that eating out reveals a costume, as analyzed by Max Weber, or taste, as described by Talcott Parsons, or a habitus, as defined by Pierre Bourdieu, is about identifying it as a ritual that is able to lend charisma to the social class that practices it (Weber, Parsons) / Esta pesquisa busca identificar, por meio do consumo no mercado de alimentação fora do lar, como se distribuem as escolhas dos consumidores entre a tipologia definida por aqueles que fazem a oferta dos serviços e se estas escolhas revelam, de um lado, habitus de classe, e, de outro, manifestam expectativas de distinção social. Partindo do pressuposto de que o ato de comer fora de casa revela um costume, como analisado por Max Weber, ou um gosto, como descrito por Talcott Parsons, ou um habitus, como definido por Pierre Bourdieu, trata-se de identificá-lo como um ritual capaz de emprestar carisma à classe social que o pratica (Weber, Parsons)

Den här uppsatsen tar en närmare blick på karismatiskt ledarskap vilket ofta sägs vara en personlig egenskap som vissa föds med. Det sägs att personer som Gandhi, Barack Obama och Olof Palme har haft denna egenskap. En egenskap som får folk att följa ledaren oavsett uppoffringen för följaren, och som gör vad än ledaren vill att de skall göra. Arbetet vill problematisera synen på karisma som en personlig egenskap. Med hjälp av karismaforskningens fader, Max Weber, tillsammans med annan forskning om ledarskap och karisma formar denna uppsats en modell för att förstå karismatiskt ledarskap. Denna modell består av tre delar; Ledaren, Följarna och relationer samt Situationen. Denna modell används sedan för att med hjälp av Steve Jobs, känd bland annat för att ha varit karismatisk, visa att karismatiskt ledarskap inte är en personlig egenskap. Utan att den består av dessa tre delar och växer under en process för att bli starkare. / This Bachelor thesis takes a closer look at the charismatic leadership that often is claimed to be a trait that some people are born with. It is often said that people like Gandhi, Barack Obama and Olof Palme had this particular trait. A trait that would make people follow the leader willingly despite themselves and cater to his or her every whim. This thesis aims to problematize this and see if charisma as a personal trait really is true. With the help of the father of charisma, Max Weber, and research about leadership and charisma, this paper draws a model and tries to understand if charismatic leadership is more depended on these three components; The leader, the followers and the situation. This model is then applied to Steve Jobs, famous to be a charismatic person, and his career to try to show that charisma is not a personal trait. The thesis concludes that charisma is built on these three components and that charisma is a part of a process, which makes it come alive and grow.