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In this ethnographic study, I explore the ways, in which the engagement of Polish Catholics with Swedish society generates both adaptation and resistance. The thesis begins with an overview of the history of the Swedish Catholic Church and notes how Poles became one of the most numerous immigrant groups in Sweden during past decades. I then make use of fifteen in-depth interviews along with more than twenty sessions of observation in a Polish milieu in the Mälaren Valley. Polish Catholics often consider themselves, as one put it, as "weird creatures" in Sweden, not only for being a religious minority, but also due to conflicts between Catholic moral teachings and prevailing modern liberal views in Swedish society. Also, interviewees tend to blame Sweden for weakening the religiosity of their compatriots. Catholicism often presents particular challenges for the adaptation and integration of Poles, especially teenagers, who are, as one out it, seen "like freaks here". Also notable is the controversial stance of parishioners and the clergy on gender questions. While many laity see feminism as a threat, some priests assert that "feminism and Catholicism have so much in common". Among other challenges for the religious life of Poles in Sweden are consumerism, which leads to the formulation "prosperity destroys people" and is seen as a competitor to the church; and the Swedish language, which divides first and second generations. Interviewees also express shared interests with Muslims and solidarity with Orthodox Christians.

Roger Braun (1910-1981) est un prêtre français qui s’est très tôt intéressé aux juifs, qu’ils soient en France ou en Palestine, au judaïsme et à la culture juive. En 1942, il est nommé Aumônier général adjoint des camps de zone sud et des formations de travailleurs étrangers. Face aux persécutions, il tente de soustraire les internés juifs à l’occupant, cache les enfants, fait son possible pour réunir les familles dispersées, place les vieillards dans des hospices. Il participe au changement de politique de l’Aumônerie en lui permettant d’apporter, en plus d’un secours spirituel, une aide matérielle sans distinction de « race », de religion, de nationalité. Ce faisant, il jette les bases du Secours catholique international (SCI). En 1946, le SCI fusionne avec le Comité catholique de secours de l’Aumônerie des prisonniers de guerre du chanoine Rodhain. L’œuvre de charité confessionnelle ainsi créée adopte le nom de Secours catholique. Après avoir quitté cette instance, en 1957, il reprend son apostolat sous la modalité du dialogue en direction des juifs et d’Israël, aux Cahiers sioniens d’abord, puis en créant sa propre revue : Rencontre chrétiens et juifs. Formation parallèle à l’Amitié judéo-chrétienne, cette revue vise à favoriser la compréhension et le rapprochement entre les fidèles des deux religions. Fervent militant contre l’antisémitisme, il intègre également les rangs de la Ligue internationale contre l’antisémitisme (LICA). Il en devient Président de la Fédération de Paris et membre du Comité directeur. Chevalier de l’Ordre de la Santé publique, premier Français à être distingué par l’État d’Israël pour son rôle en faveur des juifs pendant la Seconde guerre mondiale, « Juste parmi les nations », officier de l’Ordre des Veterans of the Foreign Wars of the United States, chevalier de la Légion d’honneur, récipiendaire du Prix Narcisse Leven contre l’antisémitisme, de la Médaille de Vermeil de la Ville de Paris, ce religieux n’avait curieusement jamais fait l’objet d’aucune étude historique. Ce travail a pour objectif d’établir une biographie la plus exhaustive possible du père Roger Braun, de l’inscrire dans le courant plus large du philosémitisme catholique et de la redécouverte des origines juives du christianisme. Il vise également à comprendre la naissance de l’œuvre de charité catholique et à établir ce qu’a été son action en faveur des étrangers et réfugiés de l’Europe d’après-guerre. / Roger Braun (1910-1981) was a French Jesuit priest who early took an interest in the Jews, coming from France or Palestine, Judaism and Jewish culture.In 1942, he was appointed chaplain assistant to the camps and groups of foreign workers in the “Free France” area (in the south of the country). Responding to persecutions, he tried to save the lives of interned Jews from the Nazi occupiers by releasing them or organizing escapes and hiding children. He did his utmost to bring together members of families dispersed owing to the war and he placed the elderly in the care of hospices.He was involved in the policy change of the Chaplaincy allowing it to provide, in addition to a spiritual help, a material help without any distinction of “race”, religion or nationality. In so doing, he established the basis of an international Catholic Relief Service (Secours Catholique International – SCI). In 1946, the SCI merged with Catholic Relief Committee (Comité Catholique de Secours) belonging to the Canon Rodhain’s Chaplaincy of prisoners of war. The new confessional charity thus created adopted the name of Secours Catholique.In 1957, after leaving this institution, he returned to his apostolate in the form of a dialogue to the Jews and Israel, being involved in the editorial team of the Cahiers Sioniens, and then, creating his own periodical: Rencontre chrétiens et juifs (Meeting/Encounter Christians and Jews). As a parallel creation to the Amitié judéo-chrétienne de France (Judeo-Christian Friendship of France), this periodical aims at improving a mutual understanding between the faithful of both religions and bringing them together. As a fervent opponent to anti-semitism of any kind, he joined the International League Against Anti-semitism (LICA: Ligue Internationale Contre l’Antisémitisme). He became president of its federation in Paris and member of the steering committee.Roger Braun was made a Knight (Chevalier) of the Order of Public Health, the first French to be honored by the State of Israel as “Righteous Among the Nations” for his involvement in favor of the Jews during World War II, Officer of the Order of the Veterans of Foreign Wars of the United States, Chevalier of the Legion of Honor, recipient of the Narcisse Leven Award against anti-semitism and of the Médaille Vermeil of the City of Paris. And yet, the work of this religious had never been studied from an historical point of view.This thesis aims at making the most detailed possible biography of Father Roger Braun, to establish his work as a significant part of the philo-semitism trend and the rediscovery of the Jewish roots of Christianity. It also seeks to analyze and understand the birth of this catholic charity and to clarify his action and involvement in favor of the foreigners and the refugees of post-war Europe.

The thesis deals with the the attitudes of young Catholics of the Diocese of Ceske Budejovice for learning and practice of the Church. The theoretical part of the work contains an overview of the currents of pastoral theology, the definition of the term pastoral theology, its competence, subject, objectives and methods. It also defines the concept of youth and reflects its pastoral in history and now. The practical part contains research on the attitudes of young Catholics for learning and practice of the Church. Here is an introduction to the research method chosen for this work and the research description. It also includes case and comparative analysis and basic characteristics of individual respondents. The final part of the thesis is the pastoral-theological evaluation of the research.

A full understanding of nineteenth century Irish America requires close examination of emigration as well as immigration. Knowledge of Irish pre-emigration experiences is a key to making sense of their post-emigration lives. This work analyzes the regional origins, the migration and settlement patterns, and the work and associational life of the Catholic Irish in Brooklyn between 1850 and 1900. Over this pivotal half century, the Brooklyn Irish developed a rich associational life which included temperance, Irish nationalism, land reform and Gaelic language and athletic leagues. This era marked the emergence of a more diverse, mature Irish-Catholic community, a community which responded in a new ways to a variety of internal and external challenges. To a degree, the flowering of Irish associational life represented a reaction to the depersonalization associated with American industrialization. However, it also reflected the changing cultural norms of many post-famine immigrants. Unlike their pre-1870 predecessors, these newcomers were often more modern in outlook - more committed to Irish nationhood, less impoverished, better educated and more devout. Consequently, post-1870 immigrants tended to be over-represented in the ranks of associations dedicated to Irish nationalism, Irish temperance, trade unionism, and cultural revivalism throughout Kings County. Unsurprisingly, over 70 of Brooklyn's 96 Catholic churches in 1901 were built after July 1, 1870. The internal diversity of the Brooklyn Irish was extensive. The opportunities and experiences of some Irish differed markedly from those experienced by others. Gender, county of origin and skill level all served as factors in post-emigration success. Moreover, generation was especially pronounced as a socioeconomic agent in Brooklyn. Economic prospects for the Irish-born remained as poor in Brooklyn as anywhere in the nation, but improved more rapidly for the American-born Irish then anyone might realistically have considered possible. Increased opportunities for land ownership seemed to support the socioeconomic prospects of thrifty Irishmen, but occupational mobility strongly favored the second generation, more so than in other locales. Why do both popular and scholarly accounts tend to portray all nineteenth century Irish Americans as either an undifferentiated mass of unskilled proletarians or as nouveau riche "lace curtain" aristocrats when significant variation clearly existed? In Philadelphia, Detroit and Brooklyn, at least 30 percent of Irish-born male workers in 1880 could be classified as "skilled craftsmen." In five other major cities, from San Francisco to Providence, the corresponding figure was roughly one-fifth in the same census year. Meanwhile, the Brooklyn Irish displayed a curious pattern of halting socioeconomic progress among foreign-born men (55% nonskilled in 1850, 51% nonskilled in 1900) alongside impressive progress for their American-born sons (35% nonskilled in 1880, 22% nonskilled in 1900). Irish American socio-economic mobility paled in comparison to that of their German peers, especially among the foreign born. Their intra-urban geographic mobility patterns differed as well. Irish Americans, in Brooklyn and other Northeastern and Midwestern cities, tended to move out of the older core wards as soon as they enjoyed a degree of economic success. German Americans, conversely, seem to have reinvested their new wealth in "a nicer house in the old neighborhood." Germans tended to separate themselves, whether they lived in the tenement districts of New York's Germantown and Brooklyn's Williamsburg, or the single-family homes of Riverdale just south of the Bronx. By 1890, the Irish were virtually ubiquitous, inhabiting all areas and all housing types of Brooklyn.

This study examines how borders are socially produced and deconstructed in “post-conflict” North Belfast. Twenty years after the signing of the historic Good Friday Agreement in Northern Ireland, a peace model lauded for the resolution of conflicts worldwide, Belfast today remains a highly divided city with the existence of numerous segregation barriers, among them so-called peace walls, physically separating Protestant from Catholic neighbourhoods. Indicating a failure to achieve social accommodation, this thesis seeks to examine how people in North Belfast understand, negotiate, and experience space and borders around them. In particular, it illuminates the processes and agents involved in modifying and transforming borders, as well as the resistance engendered in doing so amidst considerable intra-community debate and competition over place identities and their attendant narratives. Placed firmly within the anthropological study of borders and space, it shows how borders and their regimes are socially constructed and should be understood as practices and imaginations rather than simply as inert objects which render individuals as passive “victims” of their urban environs. It furthermore seeks to challenge prevailing cognitive and analytical constructs of borders and border crossing. Based on ten weeks of fieldwork in Belfast by the author, this study employs extensive participant observation and semi-structured interviews.

Este trabalho discutiu a história religiosa do Brasil, especificamente em Pernambuco a partir do confronto entre católicos e protestantes, com o advento das primeiras atividades missionárias protestantes em Pernambuco no século XX. Enfrentou o obstáculo recorrente na investigação histórica no que refere aos embates da teoria historiográfica, sobre uma história política, das idéias, das mentalidades, da cultura, intelectual, mas o tema proposto era atinente a História da Idéias, referência adotada. A tese central deste trabalho é que a inserção do protestantismo em Pernambuco constituiu um conflito, e que este foi de caráter ideológico e não confessional, em torno de duas concepções distintas de estabelecimento da Ordem Social, ou da organização social. Para este fim buscamos mostrar que o protestantismo é uma concepção de mundo, um sistema ideológico (em sentido lato, conjunto de idéias), não apenas uma confissão religiosa ou sistema religioso. Assim sendo se objeto foi o protestantismo em Pernambuco, enquanto expressão sócio-política de um sujeito religioso, para responde ao problema acerca da forma como a emergência deste um novo sujeito, estabeleceu um conflito com o sujeito religioso estabelecido, o catolicismo romano. Responde-se o que aconteceu então? Com esta problematização demonstramos a identidade dos sujeitos investigados, a natureza do conflito, a configuração do conflito, e a. solução / acomodação do conflito. Concluímos então que embora sujeitos substantivamente 9 religiosos, conflitaram politicamente, reafirmando que o antagonismo gerado com a presença protestante e a conseqüente reação católica se deveu mais ao risco a ordem social do que a heterodoxia religiosa, de onde a crise que intitula o trabalho. / This work has discussed the religious history of Brazil, specifically in Pernambuco, from the confrontation between Catholics and Protestants, with the advent of the first missionary work Protestants in Pernambuco, in the twentieth century.

In the 1850s, many of Indiana's native-born Protestant population perceived the traditions and customs of German immigrants, specifically those concerning drinking alcoholic beverages and beer, as a threat to their "American way of life." They believed that the Germans' public drinking habits and behavior were the source of social problems causing instability and disorder prevalent in many of their communities. Although these problems were caused by Indiana's rapid industrialization and urbanization, older-stock Hoosiers blamed them on the readily identifiable immigrants. During the 1850s, temperance advocates in Indiana sought to force the German immigrants to conform to native-born Anglo-American culture to solve these problems of societal order and control. The temperance movement in Indiana was a fight to impose American cultural values on immigrants. Though temperance was a powerful social and political force in Indiana in the 1850s, it could not alter the tight-knit German Catholic community of Dubois County.The numerical strength of the German community and their strong opposition to assimilation hindered the temperance movement in Dubois County. The prominent role of the local Catholic Church and the Germans' common ethnic and cultural identity were two main factors in keeping temperance out of the county. Other significant factors were the permanent nature of the Germanimmigrants' settlement, the rural isolation of the county, the domination of the local Democratic party, and the prominence of beer in the German-Americans' culture.This study is historically important for several reasons. First, the reaction of this specific community to the antebellum temperance campaign provides a more complete understanding of how German immigrants in Indiana and the Midwest dealt with the problems of assimilation. Second, by focusing on a rural area, the German reaction to the issues of assimilation and temperance can be identified and examined independent of the urban problems of industrialization, overcrowding, and unemployment. Finally, it also constitutes the only known interpretation of the Indiana temperance movement from the perspective of those it most affected: the immigrants themselves. / Department of History

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2006. / Includes abstract. Includes bibliographical references (leaves 333-345).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2006. / Includes abstract. Includes bibliographical references (leaves 333-345).