This thesis analyses the experiences of ragged school pupils in England and Scotland between 1844 and 1870, focusing on the interaction between scholars and teachers and exploring the nature of the social relationships formed. Ragged schools provided free education to impoverished children in the mid-nineteenth century; by 1870 the London schools alone recorded an average attendance of 32,231 children. This thesis demonstrates the variety of interactions that took place both inside and outside the classroom, challenging simplistic interpretations of ragged school teachers as unwelcome intruders in poor children’s lives. In analysing the movement in terms of the social relationships established, this thesis counters the dominant focus on the adult as actor and child as passive subject. Wherever possible the focal point of the analysis builds on the testimony of ragged school scholars, shifting emphasis away from the actions and words of adults in positions of authority towards those of the poor and marginalised children who were the subjects of intervention. By concentrating on the voices of those who received ragged schooling, this thesis highlights the diverse experiences of ragged school scholars and underscores their agency in either rejecting or engaging with teachers. As such, it demonstrates the integral contribution of children’s testimonies when seeking to understand the impact of child-saving movements more generally. This thesis contributes to understanding on a variety of broader topics. It highlights changing attitudes towards children, education, and the poor. Through focusing on juvenile testimonies it investigates how children responded to poverty, disability, philanthropic work, and the evangelical religious message that ragged schools conveyed. The impact of Victorian philanthropy and the nature of the cross-class relationships it fostered are explored, and the significant contribution that women and working-class individuals made to such work is underscored. Finally, it sheds light on the experiences of working-class British emigrants, both their fortunes and their attachment to their homeland. A rich array of sources is used, including ragged school magazines and pamphlets, committee minutes, and annual reports. In using promotional literature in combination with local school documents, the public portrayal of children and teachers is contrasted with that found in practice. Most significant, however, are the day to day exchanges between scholars and their teacher explored through a microhistory of Compton Place ragged school in North London. Using the journals the school’s superintendent maintained between 1850 and 1867 alongside the 227 letters 57 former scholars sent him, this thesis pieces together a picture of the evolving and complex relationships forged. The journals and letters together enable an analysis that draws on the words of both ragged scholars and their teacher. Moreover, they provide rare access to how relationship developed over time and, in some cases, despite considerable geographical distance.

Made available in DSpace on 2016-07-27T13:47:58Z (GMT). No. of bitstreams: 1 Flavia Valeria Cassimiro Braga Melo.pdf: 5517872 bytes, checksum: 59bd5c1a30cf96199ec1e9059f8331f0 (MD5) Previous issue date: 2005-02-28 / This dissertation investigates the acting of the evangelical church in the prison of Goiânia. Three churches will be observed: Universal of the Kinydon of God (Universal do Reino de Deus), God is Love (Deus é Amor) and Light for the People (Luz para os Povos). This study analyzes the religion represented by these churches based on the necessity and difficulty lived by prisoner in the jail. This text is based in the sociology of religion establishing parameters that justify the intention of these churches, the prisoner and the jail when relating. / Esta dissertação investiga a atuação das igrejas evangélicas dentro da prisão em Goiânia. Três igrejas serão observadas: Igreja Universal do Reino de Deus, Igreja Pentecostal Deus é Amor e Igreja Luz para os Povos. Este estudo analisa o funcionamento da religião representado por estas igrejas face às necessidades e dificuldades vividas pelo presidiário dentro do cárcere. O texto baseia-se na sociologia da religião estabelecendo parâmetros que justificam as intenções das igrejas, dos presos e da prisão ao se relacionarem.

A presente tese toma as práticas assistenciais evangélicas como objeto privilegiado para a análise das relações entre religião e esfera pública, aqui compreendida como uma arena de mediação de sentidos. Amparada pela abordagem desenhada por Habermas, formula-se a hipótese de que a assistência seria uma espécie de baliza que permite atribuir verossimilhança a determinados posicionamentos públicos, dado que faculta conexões muito singulares entre diferentes campos discursivos (como religião, direito, política e economia) e que, quanto mais complexas forem estas conexões, maior abrangência terá a argumentação e, por consequência, tanto maior será a probabilidade de ela ser levada em consideração na esfera pública. Elementos oriundos da teoria da prática formulada por Bourdieu também são utilizados para analisar estas relações. Disto resulta propor que os diferentes arranjos que permitem ampliar os sentidos atribuídos à assistência estejam intrinsecamente relacionados a disposições que, embora sejam compartilhadas, podem ser diferentemente acionadas em cada contexto de ação. Para refletir sobre em que termos estas relações são produzidas e como são agenciados diferentes códigos compartilhados, toma-se como recorte empírico a Igreja Universal do Reino de Deus e a Rede Evangélica Nacional de Ação Social, investindo-se na produção de uma etnografia de seus agentes e de suas práticas / This dissertation takes evangelical practices of assistance as a privileged object to analyze the relations between religion and the public sphere, which are understood as an arena for the mediation of meanings. Based on the approach designed by Habermas, the hypothesis is that assistance is something that would guide us in attributing verisimilitude to certain public positions, for it allows for very particular connections between different discursive fields (such as religion, law, politics, economy), and the more complex these connections are, the more encompassing argumentation will be; as a consequence, the greater is the probability that it will be taken into consideration in the public sphere. Elements from the theory of practice formulated by Bourdieu are also used to analyze these relations. The result is that the different arrangements that make it possible to broaden the meanings attributed to assistance are closely related to dispositions which, although they are shared, may be resorted to differently in each context of action. In order to think of how these relations are produced and how different codes shared are arranged, an ethnography of the agents and practices of the Universal Church of the Kingdom of God and the Brazilian National Evangelical Network of Social Action was carried out

Made available in DSpace on 2016-04-28T20:39:28Z (GMT). No. of bitstreams: 1 Andreia.pdf: 455317 bytes, checksum: 33a6bdb2c3dcf36ecd926f7758cba808 (MD5) Previous issue date: 2007-05-29 / This study s objective is to discuss the meanings and therapeutic setting configuration for pentecostal evangelical clients whose choice for a psychologist is the condition of being from the same religion they are. To better understand this phenomenon, a qualitative research was made with a case study and analysed through the phenomenological perspective. The person whose case was used was a clinical patient, treated by the cognitive therapy, and the main condition to participate in this study was to be an active pentecostal evangelical. A direct interview was made about the reasons for this choice, and complemented by her therapeutic history. The analyses of the interview and patients history led us to reflect about the consequences of this choice in the therapeutic setting. This study demonstrated that the search for a psychologist from the patient s same religion is the patient s search to try to guarantee the same interpretation universe, and at the same time avoid questions about his or hers presumptions and beliefs, and also noted exaggerated fantasies related to the power given to the psychological professional. We were also able to see the unpreparedness of some psychologists to work this matter. This work conclusion´s points to the possible relation between Religion and Psychology in the clinical practice, always considering the necessary care and precautions / A partir da observação de que clientes evangélicos pentecostais tendem a procurar psicólogos da mesma religião, este estudo visa compreender os sentidos desta escolha e seus efeitos na configuração do setting terapêutico. Para chegar a uma possível compreensão deste fenômeno, realizou-se uma pesquisa qualitativa de cunho fenomenológico, valendo-se de conceitos e propostas da abordagem Cognitiva Comportamental. O caso escolhido para o estudo foi o de uma pessoa atendida em Terapia Cognitiva Comportamental e que teve como condição para escolha do psicólogo o fato dele pertencer e praticar a religião evangélica pentecostal. Foi realizada uma entrevista sobre as razões dessa escolha, complementada por um relato de seu processo terapêutico. A análise da entrevista, e o relato permitiram desenvolver uma reflexão sobre os efeitos dessa escolha na definição do setting terapêutico. O trabalho permitiu evidenciar que a busca por um psicólogo da mesma religião busca garantir um mesmo universo de interpretação, observando-se fantasias exacerbadas em relação ao poder atribuído ao trabalho do profissional. Aponta, também, para o despreparo dos psicólogos em lidar com estas questões. O trabalho demonstra que é possível o diálogo entre os campos de Psicologia e Religião na clínica, guardados os devidos cuidados e precauções

O presente estudo buscou: investigar sintomas vocais e laringofaríngeos, qualidade vocal, autorreferência a desconforto em trato vocal, e perfil de participação em atividades vocais de pastores evangélicos, comparando com os mesmos aspectos de homens não profissionais da voz; verificar a correlação entre o perfil de participação em atividades vocais e a qualidade vocal, autorreferência a sintomas vocais, sensações laringofaríngeas e desconforto em trato vocal, tanto para pastores quanto para não profissionais da voz. Foram avaliados 60 indivíduos, sexo masculino, divididos em grupos: experimental e controle. Foram aplicados os instrumentos: Condição de Produção Vocal (CPV) para caracterização da amostra e verificação dos sintomas vocais e sensações laringofaríngeas; Escala de Desconforto em Trato Vocal (EDTV) e Perfil de Participação em Atividades Vocais (PPAV), bem como a análise perceptivo-auditiva da voz dos participantes. Os resultados foram analisados estatisticamente, considerando o nível de significância 5%. Pastores evangélicos referiram, em maior frequência que homens não profissionais da voz: pigarro (p=0.019), tosse com catarro (p=0.015), ardor na garganta (p=0.028), secreção/catarro na garganta (p<0.001), garganta seca (p<0.001), cansaço ao falar (p<0.001), esforço ao falar (p<0.001), e secura mais frequente (p=0.009) e mais intensa (p=0.006). Na comparação entre os grupos, os pastores referiram valores mais elevados no PPAV: escore total (p=0.032), total de limitação nas atividades (p=0.037), efeitos no trabalho (p=0.014) e limitação das atividades profissionais (p=0.005). Não houve diferenças na análise perceptivo-auditiva da voz e nos sintomas vocais. No grupo dos pastores evangélicos, houve correlações positivas: entre sintomas vocais não especificados e o escore total; o total de restrição nas atividades e as sessões comunicação diária e comunicação social do PPAV; entre desconforto em trato vocal e todas as sessões do PPAV; entre a análise perceptivo-auditiva da voz e o escore total, o total de limitação e de restrição nas atividades; as sessões autopercepção da severidade, comunicação diária, comunicação social e emoções do PPAV. Correlações negativas foram observadas: entre as sensações laringofaríngeas e as sessões autopercepção da severidade; trabalho e comunicação social do PPAV. No grupo dos não profissionais da voz, houve correlações positivas: entre o sintoma voz fraca, o escore total do PPAV e o total de restrição nas atividades; entre sensações laringofaríngeas e as sessões autopercepção da severidade, efeitos no trabalho, comunicação diária e comunicação social do PPAV; entre desconforto em trato vocal e as sessões autopercepção da severidade, restrição da participação na comunicação diária e emoções do PPAV; entre análise perceptivo-auditiva da voz e a sessão comunicação social do PPAV. Correlações negativas ocorreram: entre o sintoma falha na voz e a restrição de participação na comunicação social do PPAV; análise perceptivo-auditiva da voz e as sessões efeitos no trabalho e comunicação social do PPAV. Pastores evangélicos apresentaram elevada ocorrência de sensações na laringofaríngeas e maior percepção do impacto de uma alteração vocal na qualidade de vida, quando comparados a homens não profissionais da voz. No caso dos pastores, quanto maior o desconforto em trato vocal e a presença de uma alteração vocal, maior é o impacto percebido nas atividades vocais. / The present study sought to investigate the vocal and laryngopharyngeal symptoms, vocal quality, self-perception to vocal tract discomfort, and voice activity and participation profile of Evangelical pastors comparing the same aspects with non-professional users of the voice; to verify the correlation measure, both for pastors and for the control group, between participation profile between voice activity and participation profile (VAPP) and vocal quality, self-perception of vocal symptoms, sensations in the throat, and vocal discomfort. Sixty individuals were evaluated, male, divided into experimental and control groups. The following instruments were applied: Condition of Vocal Production (CVP) for sample characterization and verification of vocal symptoms and sensations in the throat, Discomfort in the Vocal Tract (VTD) and Voice Activity and Participation Profile (VAPP), as well as the perceptual voice analysis of the participants. The results were statistically analyzed with a significance level 5%. Evangelical pastors demonstrated a higher frequency than non-professionals: throat clearing (p=0.019), coughing up phlegm (p=0.015), burning in the throat (p=0.028), secretion/phlegm in throat (p< 0.001), dry throat (p< 0.001), tiredness when talking (p< 0.001), effort to talk (p<0.001) and dryness, more frequent (p=0.009) and more intense (p=0.006). In the comparison between groups, pastors reported higher levels at PPAV: total score (p=0.032), total limitation in activities (p=0.037), effects (p=0.014) and limitation of professional activities (p=0.005). No significant differences were found in the perceptual voice analysis and vocal symptoms. In the group of Evangelical pastors, there were positive correlations between vocal symptoms not specified and the total score; total participation restriction and daily communication and social communication sessions of the PPAV; between discomfort in the vocal tract and all sessions of the PPAV; between the perceptual voice analysis and total score, the total activity limitation and participation restriction, and the sessions: severity self-perception, daily communication, social communication and finally emotions of the PPAV. Negative correlations were observed: between the sensations in the throat and the self-perception of the severity; in job and social communication the PPAV. In the Group of non-professionals were positive correlations: between voice the voice weak and symptom the total score of the PPAV and total participation restriction; between sensations in the throat, as well as self perception of the severity, in job, daily and social communication of the PPAV; between discomfort in the vocal tract and sessions: the self-perception of severity, restriction participation in daily communication and emotions of the PPAV; between perceptual voice analysis and social communication session of the PPAV. Negative correlations occurred: between the failure in voice symptom and participation restriction and social communication of the PPAV; perceptual voice analysis and the effects in job and social communication of the PPAV. Evangelical pastors showed high occurrence of sensations in the throat and greater awareness in the impact of a vocal change in the quality of life, when compared to non-professionals. In the case of the pastors, the greater the discomfort in the vocal tract and the presence of a vocal change, the greater impact observed on vocals activities.

This dissertation is an ethnographic description of how pastors (and other ministers) in the Northern Diocese of the Evangelical Lutheran Church of Tanzania understand and carry out their ministry: How they reflect, mediate, and influence local Christian practice and identities; how theology and theologizing forms an integral part of their social worlds; and how navigating and maintaining relationships with Christian mission partnerships (including “short-term mission”) becomes an important part of their ministry. Drawing from fieldwork conducted between June 2014 and September 2015, I present an account of Christianity that adds to anthropological scholarship by emphasizing the role of theology as a grounded social practice, and considers the increasingly divergent character of Christian mission and its role in modern Tanzanian Christianity. Additionally, I offer a contribution to existing scholarship on Christianity by focusing on pastors as a central mediating figure in Christianity, showing how, in their work, Christian practice, theology, and mission are experienced in social relationships. I demonstrate how theology and theologizing directly address local negotiations of Christian identity and practice, I examine the articulation between theological debates and Tanzanian experiences of mission, and I describe how mission in Tanzania has been and continues to be contextually understood with reference to the local practice of Christianity.

O presente estudo buscou: investigar sintomas vocais e laringofaríngeos, qualidade vocal, autorreferência a desconforto em trato vocal, e perfil de participação em atividades vocais de pastores evangélicos, comparando com os mesmos aspectos de homens não profissionais da voz; verificar a correlação entre o perfil de participação em atividades vocais e a qualidade vocal, autorreferência a sintomas vocais, sensações laringofaríngeas e desconforto em trato vocal, tanto para pastores quanto para não profissionais da voz. Foram avaliados 60 indivíduos, sexo masculino, divididos em grupos: experimental e controle. Foram aplicados os instrumentos: Condição de Produção Vocal (CPV) para caracterização da amostra e verificação dos sintomas vocais e sensações laringofaríngeas; Escala de Desconforto em Trato Vocal (EDTV) e Perfil de Participação em Atividades Vocais (PPAV), bem como a análise perceptivo-auditiva da voz dos participantes. Os resultados foram analisados estatisticamente, considerando o nível de significância 5%. Pastores evangélicos referiram, em maior frequência que homens não profissionais da voz: pigarro (p=0.019), tosse com catarro (p=0.015), ardor na garganta (p=0.028), secreção/catarro na garganta (p<0.001), garganta seca (p<0.001), cansaço ao falar (p<0.001), esforço ao falar (p<0.001), e secura mais frequente (p=0.009) e mais intensa (p=0.006). Na comparação entre os grupos, os pastores referiram valores mais elevados no PPAV: escore total (p=0.032), total de limitação nas atividades (p=0.037), efeitos no trabalho (p=0.014) e limitação das atividades profissionais (p=0.005). Não houve diferenças na análise perceptivo-auditiva da voz e nos sintomas vocais. No grupo dos pastores evangélicos, houve correlações positivas: entre sintomas vocais não especificados e o escore total; o total de restrição nas atividades e as sessões comunicação diária e comunicação social do PPAV; entre desconforto em trato vocal e todas as sessões do PPAV; entre a análise perceptivo-auditiva da voz e o escore total, o total de limitação e de restrição nas atividades; as sessões autopercepção da severidade, comunicação diária, comunicação social e emoções do PPAV. Correlações negativas foram observadas: entre as sensações laringofaríngeas e as sessões autopercepção da severidade; trabalho e comunicação social do PPAV. No grupo dos não profissionais da voz, houve correlações positivas: entre o sintoma voz fraca, o escore total do PPAV e o total de restrição nas atividades; entre sensações laringofaríngeas e as sessões autopercepção da severidade, efeitos no trabalho, comunicação diária e comunicação social do PPAV; entre desconforto em trato vocal e as sessões autopercepção da severidade, restrição da participação na comunicação diária e emoções do PPAV; entre análise perceptivo-auditiva da voz e a sessão comunicação social do PPAV. Correlações negativas ocorreram: entre o sintoma falha na voz e a restrição de participação na comunicação social do PPAV; análise perceptivo-auditiva da voz e as sessões efeitos no trabalho e comunicação social do PPAV. Pastores evangélicos apresentaram elevada ocorrência de sensações na laringofaríngeas e maior percepção do impacto de uma alteração vocal na qualidade de vida, quando comparados a homens não profissionais da voz. No caso dos pastores, quanto maior o desconforto em trato vocal e a presença de uma alteração vocal, maior é o impacto percebido nas atividades vocais. / The present study sought to investigate the vocal and laryngopharyngeal symptoms, vocal quality, self-perception to vocal tract discomfort, and voice activity and participation profile of Evangelical pastors comparing the same aspects with non-professional users of the voice; to verify the correlation measure, both for pastors and for the control group, between participation profile between voice activity and participation profile (VAPP) and vocal quality, self-perception of vocal symptoms, sensations in the throat, and vocal discomfort. Sixty individuals were evaluated, male, divided into experimental and control groups. The following instruments were applied: Condition of Vocal Production (CVP) for sample characterization and verification of vocal symptoms and sensations in the throat, Discomfort in the Vocal Tract (VTD) and Voice Activity and Participation Profile (VAPP), as well as the perceptual voice analysis of the participants. The results were statistically analyzed with a significance level 5%. Evangelical pastors demonstrated a higher frequency than non-professionals: throat clearing (p=0.019), coughing up phlegm (p=0.015), burning in the throat (p=0.028), secretion/phlegm in throat (p< 0.001), dry throat (p< 0.001), tiredness when talking (p< 0.001), effort to talk (p<0.001) and dryness, more frequent (p=0.009) and more intense (p=0.006). In the comparison between groups, pastors reported higher levels at PPAV: total score (p=0.032), total limitation in activities (p=0.037), effects (p=0.014) and limitation of professional activities (p=0.005). No significant differences were found in the perceptual voice analysis and vocal symptoms. In the group of Evangelical pastors, there were positive correlations between vocal symptoms not specified and the total score; total participation restriction and daily communication and social communication sessions of the PPAV; between discomfort in the vocal tract and all sessions of the PPAV; between the perceptual voice analysis and total score, the total activity limitation and participation restriction, and the sessions: severity self-perception, daily communication, social communication and finally emotions of the PPAV. Negative correlations were observed: between the sensations in the throat and the self-perception of the severity; in job and social communication the PPAV. In the Group of non-professionals were positive correlations: between voice the voice weak and symptom the total score of the PPAV and total participation restriction; between sensations in the throat, as well as self perception of the severity, in job, daily and social communication of the PPAV; between discomfort in the vocal tract and sessions: the self-perception of severity, restriction participation in daily communication and emotions of the PPAV; between perceptual voice analysis and social communication session of the PPAV. Negative correlations occurred: between the failure in voice symptom and participation restriction and social communication of the PPAV; perceptual voice analysis and the effects in job and social communication of the PPAV. Evangelical pastors showed high occurrence of sensations in the throat and greater awareness in the impact of a vocal change in the quality of life, when compared to non-professionals. In the case of the pastors, the greater the discomfort in the vocal tract and the presence of a vocal change, the greater impact observed on vocals activities.

Made available in DSpace on 2016-03-15T19:48:47Z (GMT). No. of bitstreams: 1 Tacito Livio Maranhao Pinto.pdf: 731645 bytes, checksum: 5613dd5c35855332940d91ab1fa505d6 (MD5) Previous issue date: 2008-06-26 / Fundo Mackenzie de Pesquisa / This work aims to analyze the Evangelicals worldview concerning Bioethics, from the reading of its main official journals. In Brazil the reflexion about the theme has been done mainly by the Catholics, the Evangelicals are almost absent from that debate. This absence is due to the complexity of the theme, the insertion history of this group in Brazil and its present configuration. The objective of this work is to find out, from the Journals, how the ethical choices concerning life affect the Evangelical environment and to propose hypothesis to explain its behavior and reactions. A period of time has been selected: January 2005 to June 2007, during that time the general press has given great importance to Bioethics. The Evangelical Journals selected represent the most important groups in the country : Mission Protestantism considering the journal O Brasil Presbiteriano, the main press media of the Presbyterian (Igreja Presbiteriana do Brasil) ; the Pentecostalism - journal Mensageiro da Paz from the Assembly do God and the Neopentecostalism Folha Universal, from Universal Church of the Kingdom of God (Igreja Universal do Reino de Deus). / A dissertação analisa a cosmovisão dos evangélicos, no que diz respeito à Bioética, a partir de alguns de seus principais periódicos. A reflexão sobre o tema no Brasil é feita em quase a sua totalidade pelos católicos. Há pouca reflexão sobre o tema por parte dos Evangélicos. Tal fato deve-se à complexidade do tema, à história da inserção deste grupo no Brasil e à sua atual configuração. O objetivo do trabalho é verificar como os temas das escolhas éticas relativas à vida repercutem no ambiente evangélico e diagnosticar as suas reações (ação e omissão) segundo a sua própria mídia. Buscando a incidência, importância e destaque dado ao tema na mídia evangélica escrita, são propostas hipóteses que justifiquem os posicionamentos adotados por este grupo. Foi proposto um corte temporal: de janeiro de 2005 a julho de 2007, período em que a mídia geral deu grande destaque aos temas da Bioética. Os periódicos selecionados para a pesquisa representam os três segmentos principais dos evangélicos no país: protestantismo de missão por meio do jornal O Brasil Presbiteriano, da Igreja Presbiteriana do Brasil; o Pentecostalismo jornal Mensageiro da Paz, das Assembléias de Deus e o neopentecostalismo Folha Universal, da Igreja Universal do Reino de Deus.

This study used a case study approach to examine how religious culture, such as theologies and doctrines, is lived or practiced by "Pass the Salt" luncheon participants. "Pass the Salt" participants are taught the teachings of Harvest Evangelism, an interdenominational Para-church organization; these teachings are evidenced through their cultural toolkit. It was expected that the luncheon participants would practice Harvest Evangelism's religious culture in the workplace. Participant observation and personal interviews were conducted to examine participants' application of the cultural toolkit to their everyday lives, specifically in the workplace. Findings indicated that the leader of the "Pass the Salt" luncheon was more likely to practice or live the religious doctrines provided by Harvest Evangelism, while others lived religion in a different way.

Every year, during the month of October, hundreds of Christian churches throughout the United States open the doors of their Hell House to surrounding communities. Hell Houses are Christian haunted houses designed to literally scare the Hell out of visitors so they will accept Jesus Christ as their personal Lord and Savior. In the place of vampires or zombies, Hell Houses portray the sins Satan is mostly likely to tempt teenagers to commit. Scenes include young girls receiving abortions, young men believing lies that they were born gay, and careless individuals drinking and driving. As para-theatrical performances, Hell Houses lead guests from one vignette to the next until they reach Heaven and Hell to show the eternal consequences of one's behavior. A Hell House is a medium of proselytization. Believers within the larger USAmerican Evangelical Christian community organize these events to facilitate the conversion of others. In this thesis, I explore how the use of Hell Houses and other mediums of proselytization are justified within religious-based communities through the implementation of what I refer to as a discourse of neutrality. According to religious-based communities because mediums of proselytization simply convey spiritual truth and reality to those outside of the community, they depict "how things really are." However, I argue that the use of each medium both reflects a perception of reality and contributes to the creation of that reality. Describing and discussing the mediums as "neutral" to the processes of creating reality and meaning generates an authoritative power to legitimately define the politics and boundaries of the religious community's identity. Furthermore, it masks the role each medium plays in the creation of reality as well as the tensions within the community to authoritatively define the "Evangelical Christian" identity. In this thesis, I explore Hell Houses as mediums of proselytization where Evangelical Christians perform their identity politics. To conduct this analysis, I examine how other mediums of proselytization associated with Hell Houses (i.e., the physical body, conversation-based evangelism, and the Internet) each depend upon their own discourse of neutrality to thrive in the community. Because each medium is seen as neutral, those who champion its usage garner an authoritative legitimacy to define the community's identity and Christianity along the lines of reality as informed by the supposedly neutral medium. Here, I detail the dynamics of the tensions within a significant and complex religious group in contemporary America and how performative practices within the community inform its identity politics.