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Remiantis įvairios literatūros analize, jėzuitų norminiais dokumentais, magistro darbe sukurtas Jėzuitų mokyklų mokinių vertybinių nuostatų audito modelis, kuris sujungia jėzuitų mokyklų bazines vertybes (katalikiškumą, akademiškumą, bendruomeniškumą) ir Šv. Ignaco pedagoginės paradigmos procesinius elementus: patirtį, apmąstymą ir veiksmą. Darbe naudoti tokie tyrimo metodai: teoriniai (filosofinės-etinės, teologinės, pedagoginės ir psichologinės literatūros, jėzuitų norminių dokumentų analizė); empiriniai (FOCUS grupė, uždaro ir atviro tipo anketa). Apklausoje dalyvavo 250 Vilniaus ir Kauno jėzuitų gimnazijų 6 ir 4 gimnazijos klasių mokinių. Tyrimo duomenys leidžia teigti, kad jėzuitų gimnazijose palankiausiai (daugiausia aukšto lygio vertinimų) vertinamas katalikiškumas ir bendruomeniškumas. Mažiau palankiai (dominuoja vidutinis lygis) – akademiškumas. Mokinių bazinių vertybių suvokimas vertintinas aukštu lygiu, o patirtis ir veiksmas (žinojimo ir patirties realizavimas) – vidutiniu. J���zuitų gimnazijų mokiniai palankiausiai vertina tarnystės ir Cura personalis bazinės vertybės, palankiai – atsidavimo bendruomenei, akiračio platumo tikėjimo ir sąmoningo savo galių tobulinimo vertybes, vidutiniškai – teisingumą ir pažinimo siekimą. / Based on the Jesuit documents, the audit model of the values of Jesuit high-school students which connect the basic values of Jesuit schools (Catholicism, academics, social awareness) and the elements of Ignatian pedagogical paradigms: experience, reflection and action is created. The study uses these methods of analysis: theoretical (philosophical-ethical, theological-pedagogical and psychological literature, analysis of Jesuit norms); empirical (FOCUS group, a closed and open questionnaire). Two hundred fifty students from the sixth and fourth high-school classes at the Vilnius and Kaunas Jesuit high schools participated in the study. The results of the study indicate that Catholicity and sense of community rank the highest (the most high choices). Less favorably chosen is academics (medium choices). The students’ understanding of basic values rate highly, but their experience and action (information and experience as action)—of medium rank. The students of Jesuit high schools assessed most favorably the basic values of service to the community and Cura personalis, less favorably— a broad perspective; the values of faith, and development of one’s capabilities; and least favorably—justice and searching for knowledge.

Cette recherche porte sur la transmission religio-culturelle aux enfants de couples maghrébo-québécois islamo-chrétiens à Montréal. À la suite de l’analyse de 10 entrevues semi-directives réalisées auprès de couples parentaux, nous tenterons de répondre aux questions suivantes : Quelle appartenance religieuse les parents veulent-ils transmettre à leur(s) enfant(s) ? Comment se manifestent leurs choix dans leur pratique religieuse ? Quels compromis les parents font-ils pour l’équilibre familial et identitaire de leur(s) enfant(s) ? Comment légitiment-ils leurs choix parentaux ? Afin de répondre à ces questions, nous nous sommes donné les objectifs spécifiques suivants : 1) documenter les choix des parents concernant la transmission religio-culturelle aux enfants; 2) cerner les façons dont les pratiques et les croyances religieuses des parents influencent leurs choix; 3) expliquer en quoi ces choix se manifestent dans leurs pratiques rituelles avec les enfants; 4) dégager les légitimations que les parents font vis-à-vis de leur choix de transmission. Les résultats de notre recherche ne nous ont pas permis de trouver une logique de transmission qui s’applique à tous nos parents. Cependant, nous retenons que les enfants de notre échantillon sont identifiés par leurs parents soit comme musulmans (5 familles sur 10) soit sans religion (5 familles sur 10). Aucun couple n’a choisi, en effet, le catholicisme pour leur enfant, et ce, même dans le cas où le conjoint catholique est pratiquant. À l’aide des choix parentaux concernant plus particulièrement le rite de la circoncision et la célébration des principales fêtes religieuses, nous dégageons quelques points d’ancrages communs face à la transmission symbolique. Quelle que soit la position du parent musulman face à la religion (pratiquant, non pratiquant, athée), celui-ci reste profondément attaché au rite de la circoncision pour son enfant dans un souci de transmission culturelle. La transmission biculturelle où les fêtes des deux lignées sont célébrées en famille est la plus pratiquée. / This research is on the religious and cultural transmission to the children from Maghrebian-Quebecker and Islamic-Christian couples in Montreal. After analyzing the content of 10 semistructured interviews made with parental couples, we have tried to give some answers to the following questions : What is the religious affiliation that the parents want to transmit to their child(ren) ? How do their choices reflect in their religious practice, particularly in the religious rituals ? What compromises do the parents make to reach family and identity balance for the child(ren) ? By what means do they legitimate their parental choices ? To properly answer these questions, we gave ourself the following specific objectives : 1) Document the choices of the parents concerning the religious and cultural transmission; 2) Define how the religious practices and beliefs of the parents influence their choices; 3) Explain in what way these choices manifest themselves in their ritual practices with their children; 4) Identify the legitimations of the parents toward their choice of transmission. After completing our analyses, we have not found a transmission logic that would apply to all our parents. Nevertheless, we observe that the children from our sample are identified by their parents as either Muslims (5 family out of 10) either with no religion (5 family out of 10). No couple has chosen Catholicism for their child, even when one member of the couple was a practicing Catholic. The parental choices related in particular to the circumcision ritual, as well as the celebration of the most important religious holidays, enable us to bring out some common anchor points regarding the symbolic transmission. Whatever the position of the Muslim parent—practicing or not, or atheist—toward the religion, he remains deeply attached to the ritual of the circumcision for his child for cultural transmission purposes. Bicultural transmission, where religious holidays of both lineage are celebrated is the most common.

This thesis is a study of George Gordon, sixth earl of Huntly, from July 1581 to March 1595, analysing the role he played in the confessional politics of the period (both national and internation) and how a strong Catholic magnate affected the balance of power and wider policy decisions in Scotland. The thesis is a narrative, with comentary on the political events of the reign of James VI, including the relationship Huntly had with James VI and the wider repercussions thereof. Huntly returned to Scotland from France in July 1581, becoming a courtier and an adherent of Esme Stewart, duke of Lennox. He served a political apprenticeship to Lennox and was exposed to covert Catholic politicking, as well as to the nascent Jesuit mission in Scotland. After James was captured by the Ruthven Raiders in August 1582, Huntly entered politics in his own right, becoming influential in the opposition to the rithven regime. Huntly assisted in enforcing the regime change when James escaped from the Ruthven lords in June 1583, his loyalty to the king winning James's trust and close friendship - the dividends of which he reaped throughout his life. Huntly initially supported the new administration under James Stewart, earl of Arran and assiduously attended to his duties in both the locality and the central government. Following Arran's fall in November 1585, Huntly deliberately distanced himself from the Court and the new Anglophile government. He opposed the anglo-Scottish treaty which was concluded in July 1586 and worked hard to counter the rise of John Maitland of Thirlestane. For the first time, Huntly made contact with the European counter-Reformation in Apriland May 1586. The period June 1587 to April 1589 was marked by faction fighting between Huntly and Maitland, who were both instrumental in James' pursuit of diametrically opposed policies. The discovery of Huntly's covert correspondece with Spain in February 1589 made his Catholic politicking public, subsequently colouring the conflict vetween Maitland and Huntly with confessional politics. Events excalated until Huntly mustered troops on the field of Brig o' Dee near Aberdeen, Although Huntly refused to meet the king on the field, Maitland's vitory was only parial. Brig o' Dee was not the manifestation of the politics of the Counter-Reformation in Scotland, but the productof years of faction fighting between Maitland and Huntly. The period of January 1590 to March 1595 was characterised by Hunrly's continuing influence at Court with marked favour from James and his bloodfeud with James Stewart, second earl of Moray. Huntly used his twin centres of influnce, the Court and power in the region, to fight a vivious and protacted bloodfeud with Moray and his faction. The interception of the Spanish Blanks at the end of 1592 brought confessional politics to bear on a purely secular bloodfeud. Political agitation from the Kirk and Stewarts caused James to commission an army under Archibald Campbell, seventh earl of Argyll to pursue Huntly in October 1594. The result was the battle of Glenlivet between Huntly and Argyll which came to represent the fight against Catholicism, although its root cause was Huntly's bloodfeud with Moray and the Stewarts. When James later raised his own army and marched north against Huntly, the early refused to face James on the field and in March 1595 he voluntarily went into exile abroad. This ended the most active phase of huntly's participation in national and international politics; after his political rehabilitation in 1597, he no longer played an influential role in the king's domestic or foreign policies. Overall, the thesis agues that Huntly needs to be understood as a political faction leader, whose Catholicism was a tool he eomplyed to widen his political influence but not the determinant of all his actions.

This thesis contributes to the literature on the French Catholic Marist mission in New Zealand by providing the first critical in-depth biography of one of the early French missionaries, Antoine Marie Garin (1810-1889). It emphasises the importance of the Marists’ position as outsiders in nineteenth-century New Zealand society. As neither ‘colonising’ British settlers, nor ‘colonised’ Maori, the Marists were in a special position to view events unfolding in the mid-nineteenth century, when New Zealand was changing from a Maori-dominated to a predominantly Pakeha-dominated world. The records which the Marists kept of their experiences, including diaries, letters, memoirs and annals, have the potential to provide a significant contribution to New Zealand historiography, and remain relatively untapped. As a biographical study, this thesis uses the framework of Garin’s life story to add insight to the intercultural dynamic in nineteenth-century New Zealand. The thesis begins with an exposé of the theory used to examine the intercultural dimension in Garin’s experience. Garin’s life in New Zealand was a tale of cross-cultural encounter occurring within two cultural-social paradigms: the Maori-Pakeha paradigm, and the Catholic-Protestant settler paradigm. With respect to the Maori-Pakeha paradigm, it is argued that Homi K. Bhabha’s theory of hybridity provides an innovative framework within which to study early interaction between Maori and Pakeha. The concept of hybridity stresses the interdependence of coloniser and colonised, thereby recognising the existence of agency on both sides, and avoiding the binary opposition of ‘Maori’ and ‘Pakeha’ that continues to mark contemporary New Zealand society. Another postcolonial theory, that of diaspora, is used to illuminate Garin’s experience in settler communities. It is argued that religion can be the basis for a diaspora, and that the Catholics in nineteenth-century New Zealand had a diasporic consciousness because of their creation of separate Catholic institutions, and their connections to the wider Catholic world. Part Two of the thesis consists of the biography proper. It is framed as a cultural biography: a biography that seeks to illuminate not only the subject’s life, but also national history. Garin was a grassroots Catholic missionary, who, through talent, perseverance and a little luck, made a notable impact on New Zealand society, in particular in the area of Catholic education. However, even more important to his story was his ability to build bridges between cultures, and create communities of Maori and settler Catholics. Arguably, Garin’s greatest legacy is the diary that he kept while a missionary to Maori. This documents the everyday border crossing that was taking place between the Maori of Mangakahia and Garin himself in the hybrid society of 1840s’ New Zealand.

This thesis evaluates the contribution of Charles Chiniquy (1809-1899) to the religious life of French Canada in the latter half of the nineteenth century. Once a Roman Catholic priest, he converted to "Bible" Christianity and became a Presbyterian minister. The fluid intellectual context between the liberal "Rouge" and conservative "Bleu" elements in French Canadian society is briefly described to explain his conversion. Then, his anti-Catholic, invective - filled works from 1875 to 1900 are studied to discover his contributions to and his observations of the religious mentalities of late 19th-century North America. One finds the concepts of rhetorical repetition and expansion, a projection of moral misconduct, and a "paranoid" mindset fearful of conspiracies. / Cette thèse évalue la contribution de Charles Chiniquy (1809-1899) a la vie religieuse du Canada français dans la dernière moitie du 19e siècle. Prêtre catholique, il est devenu pasteur presbytérien par la voie d'une conversion au christianisme dit biblique. Le contexte intellectuel et fluide entre les éléments libéraux "rouges" et conservateurs "bleus" de la société canadienne-française est décrit rapidement pour expliquer sa conversion. Ensuite, ses livres anticatholiques et pleins d'invectives, de 1875 a 1900, sont étudiés pour découvrir ses apports et ses observations sur les mentalités religieuses de la fin du 19e siècle en Amérique du Nord. Nous trouvons les catégories d'amplification et de repetition rhétorique, de projection de mauvaise conduite morale, et d'un penchant intellectuel "paranoTaque" redoutant les conspirations. fr

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