Ding Lai-Ling. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2003. / Includes bibliographical references (leaves 160-167). / Abstracts in English and Chinese. / Chapter Chapter One: --- Introduction / Chapter 1 --- The Miao History of Guizhou in China --- p.P.4-8 / Chapter 1.1 --- The socio-economic background of the Miao rural community --- p.P.8-11 / Chapter 1.2 --- Femininity of the ' feminized other' ´ؤ the Portray of the Miao women / Chapter 2 --- The concept of agency --Literature Review --- p.P.13-20 / Chapter 3 --- Methodology --- p.P.20-22 / Chapter Chapter Two: --- The Miao women's agency over the traditional drinking custom / Chapter 1 --- The traditional drinking custom in the Miao community Of Guizhou in China --- p.P.23-47 / Chapter 2 --- The acquisition of drinking habit by the Miao men And the Miao women / Chapter 2.1 --- The Perception of drinking among the Miao men of different ages --- p.P.48-50 / Chapter 2.2 --- The Miao women's agency over the traditional drinking custom / Chapter 2.2.1 --- Among the unmarried girls --- p.P.50-53 / Chapter 2.2.2 --- Among the married women --- p.P.53-58 / Chapter 3 --- Traditional drinking custom and wife battering / killing --- p.P.58-60 / Chapter 4 --- Concluding remark --- p.P.60-64 / Chapter Chapter Three : --- The Miao women's agency over the contraceptive technology / Chapter 1 --- The concepts of reproduction and body --- p.P.65-72 / Chapter 2 --- The Birth Planning Policy in the national minority regions --- p.P.72-74 / Chapter 2.1 --- Among the national minority groups in Guizhou --- p.P.74-75 / Chapter 2.2 --- Within the villages --- p.P.75-76 / Chapter 3 --- Norplant ´ؤ The contraceptive devise assigned to the Miao women --- p.P.77-81 / Chapter 4 --- The coercive use of Norplant ´ؤ a devastating challenge to the Miao women's agency --- p.P.81-86 / Chapter 4.1 --- As the economic burden levied on the Miao women --- p.P.86-90 / Chapter 4.2 --- As the health burden levied on the Miao women --- p.P.90-94 / Chapter 5 --- Concluding remark --- p.P.94-96 / Chapter Chapter Four - --- The Miao women's agency over the family violence / Chapter 1 --- Theoretical orientation of family violence-wife abuse --- p.P.97-102 / Chapter 2 --- Major dominant script of family violence and wife abuse by the Women Federation in China --- p.P.102-106 / Chapter 3 --- The gender relation within the Miao rural community of Guizhou in China --- p.P.106-113 / Chapter 3.1 --- The unequal sexual division of labor within the family --- p.P.113-121 / Chapter 3.2 --- Drinking and wife abuse in the Miao community --- p.P.121-124 / Chapter 3.3 --- Wife abuse in the Miao community - From scolding to killing --- p.P.124-130 / Chapter 3.4 --- Fro Passive to active - a coping strategies continuum --- p.P.131-139 / Chapter 4 --- Concluding remark --- p.P.139-140 / Conclusion --- p.P.141-149 / Interviewee's profile / Reference / Appendix

Thesis (Ph.D.)--University of Edinburgh, 1999.

Thesis (M.A.)--University of California, San Diego, 2010. / Title from first page of PDF file (viewed April 14, 2010). Available via ProQuest Digital Dissertations. Includes bibliographical references (p. 75-78).

In this holistic, multiple-case, replication study, key informant interviews, focus group interviews, documents, and field notes were gathered, coded, and analyzed from three stratified, randomly selected Hmong C&MA churches to discover the family ministry perceptions and practices of these Hmong churches. These family ministry perceptions and practices were then compared to the religious education of children within the traditional Hmong religion in order to identify areas for contextualization. The Hmong are a collective, clan-kinship, indigenous people group of southern China and Southeast Asia who converted to Christianity in 1949 through the missionary work of the Christian and Missionary Alliance (C&MA). Prior to conversion, the Hmong practiced animism, shamanism, ancestral worship, and reincarnation. Children were religiously instructed through informal, oral, experiential, and intergenerational learning. The home was the central shrine for religious instruction via altars, offerings, sacrifices, and rituals. Fathers were the primary religious instructors of children, followed by clan spirit fathers, and the shaman and religious experts. Through this research, it was discovered that since conversion, the Hmong churches have experienced a paradigm shift in the religious education of their children: from an oral, informal, ritual-oriented, home-centered, father-led religious education paradigm to a literate, semi-formal, classroom-oriented, church-centered, pastor-led Christian education paradigm. The segmented programmatic model of family ministry was established in the early Hmong church by C&MA missionaries, and has continued to be perpetuated in the three case studies. The age-segmented children’s church and Sunday school were the principle Christian education programs utilized in these churches. The effects of the segmented programmatic family model in the Hmong churches have been both positive and negative. Some children have been evangelized and discipled in the Christian faith. Some have drifted from the Christian faith due to lack of parental involvement, and the lack of mature adult teachers. To develop a more contextualized family ministry within the Hmong church context, children need to be equally valued, fathers elevated as primary spiritual leaders, the home re-established as the center for Christian education, and intergenerational mentoring increased so that Christian faith can be transmitted to the next generations.

M.A. / The dissertation focuses on a particular community, religiously defined, residing in a certain area. It characterizes their particular beliefs and customs, and portrays the history and development. For this purpose several sources have been consulted and no less than 37 people interviewed. The Malay community of Gauteng predominantly originated from the Cape and Port Elizabeth. Their ancestors were originally posted to South Africa from the Dutch settlements in the Malay Archipelago during the 17th and 18th centuries as slaves and political exiles. Some of them, however, were people of high rank. The Malays settled in Johannesburg and Pretoria towards the end of the 19th century and in Nigel between 1976 and 1977. This area is presently known as Gauteng. The Malay community of Gauteng are all Muslims and predominantly followers of the Shafi‘î madhhab (Islamic School of Thought). They constitute a minority group both religiously and ethnically. The Malays of Gauteng furthermore consist of various ethnical groups who were classified as part of the Coloured population group under the Group Areas Act 41 of 1950. In Johannesburg and Nigel the Malays lived in Coloured residential areas but in Pretoria the Malays rather associated them with the Indian Muslims. In Pretoria the majority of the Malays therefore settled in the Indian residential area Laudium instead of the Coloured residential area Eersterust. The research highlights the prominent early ‘Ulamâ’ (Muslim religious scholars) in both the Cape and Gauteng as well as their contributions towards the preservation, growth and development of Islam in both areas. Unfortunately in the Gauteng province (formerly part of the old Transvaal province) the Malays were often denied their contributions and initiatives in the Islamic field by another Muslim ethnical group. Attention is paid to the Malay communities’ acceptance of various syncretistic elements and innovations in their daily Islamic belief systems and social and religious customs. These include certain practices during pregnancies, ‘aqîqah (birth ceremonies), grave worshipping, engagements, weddings, doopmaal (baptisms), religious celebrations and tamats (Muslim religious school graduations). The research shows how pure Islamic elements were diffused and transformed into a unique local version of Islam since their days of slavery. The said practices also reflect possible elements of Hinduism and local tribal customs in them. It is founded in the research that the Malay community practised syncretism in the spirit of pure Islam. Their syncretistic customs were never intended to show disrespect to Islam or to create a new brand of Islam. It was practiced by the majority of the Malay community rich and poor, educated and uneducated. The Malay community of Gauteng never realised nor were they aware that their various religious customs and cultures were actually syncretistic in nature and not part of pure Islam. It was only during the last fifteen years that they became aware of this fact. To many Malays what they were practising was part of Islam and as such will always be part of Islam and part of their heritage. Their practices, however, brings them into conflict with some of the Malay ‘Ulamâ’. The research also discusses the various dark superstitious beliefs of the Malays of Gauteng. These kinds of superstitious beliefs formed an integral part of the belief system of the Pagans prior to the advent of Islam. Unfortunately even today superstition still forms part of some Malays’ belief system which include elements such as visiting dukums (Malay spiritual doctors), fortune tellers; avoiding double weddings; superstitious beliefs pertaining to pregnant ladies, new born babies and the misperception that the month of Safar (2nd Islamic month) is filled with fear, ill fortune and bad luck. Some Malay ‘Ulamâ’ especially those who are alumni from the Dâr al-‘Ulûms tried and are still trying various methods to rid the general Malay community of Gauteng from their syncretistic practises and superstitious beliefs but unfortunately they are not very successful in it. Wherever and whenever these ‘Ulamâ’ officiate at Malay religious functions they would not participate nor allow or even encourage that any of the Malay syncretistic practices should be part of the proceedings. Since the Malays of Gauteng have moved to new mixed racial areas far from vibrant Malay communities the future of the Malay culture is however unpredictable. The research further focuses on the spiritual, educational and economical development of the Malays of Gauteng. Firstly it focuses on the fact that the Malays were forcibly removed from their homes in Johannesburg and Pretoria and compelled by the government to resettle in new Coloured residential areas. Here they were however afforded the opportunity to purchase their own residential properties and built their own businesses. (Formely the Malays were deprived by the authorities to rent businesses from government owned business enterprices). Secondly it focuses on the growth and development, deterioration and eventual resurgence of the Malay Hifz (memorization of the Qur’ân) tradition. A similar tendency is also reported with regard to the number of ‘Ulamâ’. Most students are nowadays trained locally at the Dâr al-‘Ulûms in South Africa. Formerly they were educated at institutions in India, Pakistan, Saudi Arabia and Egypt. Many Malay ‘Ulamâ’, past and present were known for their extensive academic qualifications. Thirdly the research focuses on the Malay ‘Ulamâ’s inability and unsuccessful attempts since 1923 to establish a recognized ‘Ulamâ’ body (theological council) in Gauteng. The research found that the Malay ‘Ulamâ’ had over the years resisted all attempts to unite on a common ground in Gauteng.

No description available.

University of Macau / Faculty of Social Sciences / Department of History

This thesis primarily deals with the nature and ori gins of Cape Muslim identity. The purpose of this study is to (1) define the nature of Cape M uslim identity (2) explore the origins of Cape Muslim identity (3) identify the factors impacting on Cape Muslim identity (4) and assess the response of Cape Muslims to the challenges to their identity. The hypothesis underlying this study is that Cape M uslim identity is unique and distinguishes itself through adherence to certain r ites and ceremonies, primarily derived from a Malay/Indonesian type of Islam, as established by r eligious leaders who came from those regions. This study explores this assumption and at tempts to determine the extent of Malay/Indonesian Islam on Cape Muslim rites and cer emonies. The study also identifies the contemporary ideologi cal and theological formations that challenge Cape Muslim identity. / Theses (M.A.)-University of KwaZulu-Natal, Durban, 2009.

Thesis (Ph.D.)--Royal Danish Academy of Fine Arts, 2007. / Title from PDF title page (viewed on Oct. 30, 2008). Includes bibliographical references (p. 225-234).

Thesis (M.A. (Linguistics))--Mahidol University, 1982.