<p>Since the Human Immunodeficiency Virus (HIV) that causes Acquired Immune Deficiency Syndrome (AIDS) was discovered in the 1980s, the condom has scientifically proven to be the only technological device that can prevent transmission of the virus during sexual intercourse. This technical approach to the HIV has strongly emphasized that prevention is only possible if the condom is properly used. However, as a technological artifact the condom has shown that its use is laden with values. The question of values on condoms has brought in a heated debate on the moral justifications of its use. In Malawi, just as in other African countries, the Faith Community has rejected the Governmentsplea to promote condoms as the preventive measure against the virus.The Faith Community has emphasized on abstinence and mutual faithfulness as the only reliable means to the prevention of HIV/AIDS. The main argument from the Faith Community is that condoms promote promiscuity. Nevertheless, the Government agrees with the Faith Community on abstinence and mutual faithfulness, but still insists on condom use as a preventive measure against the virus. The Government argues that the condom is the only proven technical approach to the HIV prevention and therefore it should be promoted. T</p><p>he main purpose of this study is to attempt an ethical analysis of the arguments for and againstcondom use as the preventive measure against HIV. In this case, the study tries to analyse the Government and Faith Community stands on condoms. In relation to the arguments for and againstcondom use, the study also touches such areas as: the concept of rights and condom use, ethics of condom advertisement, African cultural values versus condom use and the implications of condom use on behaviour change. From the study, it has been argued that condoms should be promoted. The argument comes from that understanding that AIDS has plundered Africa than any war or disease in human history, and therefore, it needs to be stopped. In this case, such theories as, Utility, Love, Autonomy, Rights and umunthu moral conscience have been used to support the argument.</p>

Since the Human Immunodeficiency Virus (HIV) that causes Acquired Immune Deficiency Syndrome (AIDS) was discovered in the 1980s, the condom has scientifically proven to be the only technological device that can prevent transmission of the virus during sexual intercourse. This technical approach to the HIV has strongly emphasized that prevention is only possible if the condom is properly used. However, as a technological artifact the condom has shown that its use is laden with values. The question of values on condoms has brought in a heated debate on the moral justifications of its use. In Malawi, just as in other African countries, the Faith Community has rejected the Governmentsplea to promote condoms as the preventive measure against the virus.The Faith Community has emphasized on abstinence and mutual faithfulness as the only reliable means to the prevention of HIV/AIDS. The main argument from the Faith Community is that condoms promote promiscuity. Nevertheless, the Government agrees with the Faith Community on abstinence and mutual faithfulness, but still insists on condom use as a preventive measure against the virus. The Government argues that the condom is the only proven technical approach to the HIV prevention and therefore it should be promoted. T he main purpose of this study is to attempt an ethical analysis of the arguments for and againstcondom use as the preventive measure against HIV. In this case, the study tries to analyse the Government and Faith Community stands on condoms. In relation to the arguments for and againstcondom use, the study also touches such areas as: the concept of rights and condom use, ethics of condom advertisement, African cultural values versus condom use and the implications of condom use on behaviour change. From the study, it has been argued that condoms should be promoted. The argument comes from that understanding that AIDS has plundered Africa than any war or disease in human history, and therefore, it needs to be stopped. In this case, such theories as, Utility, Love, Autonomy, Rights and umunthu moral conscience have been used to support the argument.

Syftet med denna studie är att öka kunskapen om diakoners arbete med papperslösa. I Sverige finns det 10 000-tals papperslösa som befinner sig här efter att undanhållit sig utvisningsbeslut, smugglats in som traffickingoffer eller strävar efter att arbeta ihop inkomster att skicka till hemlandet. Med en kvalitativ ansats har jag intervjuat sex stycken diakoner som arbetar i Svenska kyrkan i Stockholm, och som alla möter och erbjuder socialt stöd till papperslösa. Resultatet har jag analyserat utifrån teori om ekologiskt perspektiv på socialt arbete med flyktingar och migranter, samt teorier om värdegrunder i socialt arbete. Resultatet visar att diakonerna fokuserar på det sociala arbetet på mikronivå, men att viss samverkan på mesonivå förekommer. Dock förekommer inte särskilt mycket samverkan med andra diakoner som möter papperslösa. De diakoner som samverkar minst uttrycker en ensamhet rörande sitt arbete. Diakonerna ställs inför etiska överväganden rörande resursfördelning och då prioriteras papperslösa overstayers framför de som befinner sig i Sverige för att arbeta. Resultatet visar även att diakonerna upplever en maktlöshet rörande sitt arbete och gör etiska överväganden huruvida det är värt att bistå människor som lever papperslösa, trots att det i vissa fall verkar bättre att återvända. Denna maktlöshet kan kopplas till de juridiska kunskaper diakonerna besitter eller saknar, då den diakon som har störst juridisk kunskap även är den som uttrycker mest hopp. Med ökad samverkan mellan diakoner som arbetar med gruppen, och med ökande juridiska kunskaper gällande lagstiftningen verkar både känslan av ensamhet och maktlöshet att minska.   Nyckelord: Papperslösa, diakon, Svenska kyrkan, trosbaserat socialt arbete, flyktingar, migration   Keywords: Undocumented Migrants, Irregular Migrants, Deacon, Church of Sweden, Faith-based Social Work, Refugees, Migration

This study investigates the relationship between faith, communication, and organization in a large Baptist church. A chief purpose of this study is to describe and interpret potential communicative dimensions and consequences of immateriality (e.g., faith-oriented influences) for organizations and their members. This investigation also interrogates organizational communication scholars’ theoretical understandings of how communication constitutes complex organizations (McPhee & Zaug, 2000; Taylor & Van Every, 2000; see also Putnam & Nicotera, 2009). Toward this end, I conducted an extended case study of a large Baptist church. This research process was guided by descriptive, interpretive, and evaluative questions regarding (a) the nature and interplay of various discourses in the organization, (b) member interpretations and communicative consequences of these discourses, and (c) the implications for a communicative ontology of organizational constitution. Data collection consisted of formal meeting observations, semi-structured interviews, and examination of multiple organizational documents that presumably inform the church’s organizational processes. In total, I observed 26 formal meetings (52 hours of observation), conducted 40 interviews with pastors, support staff, and lay leaders, and examined seven documents generated by the church and related institutional bodies. Two forms of analysis were employed to strengthen the case studying findings, an ethnographic discursive analysis of the meeting interactions and a narrative analysis derived largely from the interview data. The ethnographic discourse analysis examines three communication codes that governed the organization’s meeting interactions. I refer to these codes as keep the faith, secular thinking, and business as usual and explore potential patterns and consequences of their collective use. This analysis was supplemented by an additional narrative analysis of interview data that highlighted four narratives representing the varied ways that participants shape and are shaped by the organization. The congregationalist and spiritual authority narratives are more widely espoused and endorsed in organizational literature while the rubber stamp and separation narratives reveal a more hesitant or regretful confession of church organizing processes. I synthesize these findings by discussing the theoretical and practical implications of immaterial influences on organizational constitution, particularly in non-profit or third sector contexts. / text

Thesis (M.S.)--University of Hawaii at Manoa, 2007. / Includes bibliographical references (leaves 47-50). / 50 leaves, bound 29 cm

The HIV and Aids pandemic and its impact on socio-economic development in South Africa led to the development of the broad National Strategic Plan (NSP 2007-2011) with the aim to guide the country’s response to the pandemic. This document was the second plan post 1994, to deal with the pandemic, the first one being the NSP 2000-2005. However, despite addressing the HIV and Aids pandemic since the 1990s, national statistics indicate that the country still grapples with curbing the spread of new HIV infections. The goal of the study was to investigate the alignment of the FBOs HIV and Aids service delivery with the NSP 2007-2011 in Ekurhuleni Metropolitan Municipality (EMM). To achieve this goal, the study conceptualised and analysed the NSP 2007-2011 with regards to its implications for partnerships in addressing the HIV and Aids pandemic within the context of the social development approach. The study investigated the Faith-Based Organisations (FBOs) HIV and Aids service delivery, the main partners in the field and policy implementation, to establish the extent of their service alignment with the NSP 2007-2011 and to identify and describe elements required for service delivery necessary for alignment to the policy. A qualitative research approach, using a collective case study design was utilised for the study. Data was gathered by means of two focus group interviews with the HIV and Aids Projects’ managers/coordinators in the employment of the Christian-based FBOs in Ekurhuleni. Findings showed that most FBOs HIV and Aids service delivery focus on the management of the disease, and as a result neglect the grassroots and fundamental integrative prevention services. Some difficulties in the partnership between FBOs and government were found by the study, coupled with poor communication between government and FBOs leading to the isolation of FBOs in rendering HIV and Aids services. Research findings further revealed poor application of the NSP 2007-2011 elements of effective communications, partnerships, service coordination, monitoring and evaluation including provision of support through financial resources by government to enhance FBOs HIV and Aids service delivery. The study concluded that the FBOs service delivery in the field of HIV and Aids in EMM is not in full alignment with the NSP 2007-2011. Furthermore, it was established that without an application of the developmental approach to facilitate the implementation of the NSP elements, FBOs HIV and Aids service delivery in alignment with the NSP 2007-2011, will be difficult to achieve. The study recommended that the NSP implementation must be based on the social development model to facilitate HIV and Aids service delivery linkages amongst government departments on a broad range of the interrelated development issues caused by the pandemic. It was also recommended that future National Strategic Plans should include social developmental themes, to ensure improved alignment of FBOs HIV and Aids service delivery, namely, a rights-based approach; partnerships; economic and social development; participation and a macro and micro focus. In particular, it was noted that government needs to strengthen its partnership with the FBOs and to provide intensified funding towards HIV and Aids service delivery. Further research should be conducted to establish how the NSP 2012-2016 (RSA, 2012) has incorporated these recommendations in order to fill the gaps identified in this study. / Dissertation (MA)--University of Pretoria, 2014. / lk2014 / Social Work and Criminology / MA / Unrestricted

This thesis is a critical inquiry into the response to the Rwandan genocide of 1994 by Christians and Muslims. Structured around the thesis that Muslims resisted the genocide better than Christians, it explores the historical, cultural, political and theological causes that motivated and explain the actions of both faith communities in the face of genocide. The first chapter offers a critique of the dominant colonial perspective from which the topic of religion and genocide has been studied so far. It presents pre-colonial Rwandans as evolving in a complex spiritual universe, Gakondo, where religion, morality and politics were closely linked. The rise of a centralised state and sacred monarchy resulted in the theological marginalisation of the Rwandan divinity Imana and the deformation of the political conscience of the Rwanda subject. The second and the third chapter deal respectively with the beginnings of Christianity and Islam in Rwanda within the context of colonization. They show the genealogy of Christianity’s political ambivalence and Islam’s marginalisation, both which played an important role in the genocide of 1994. One significant contribution of the second chapter is to problematise the epistemological confusion between Rwandan Christianity and Roman Catholicism. Chapter four suggests a framework for the understanding of ‘Rwanda 94’ as an instance of evil. It offers a critique of the epistemic hijacking that characterises research in the Rwandan events. The chapter argues for a historical and naturalistic approach to the study of ‘Rwanda 94’, which should be qualified as ‘autocide’ instead of genocide because of the intimacy between victims and perpetrators. Chapter five and six tackle the thesis that Muslims resisted the genocide better than Christians. Examination of the factual data and revisionist discourses in post-genocide Rwanda lead to the conclusion that the imputation of success to Islam and failure to Christianity is operated by virtue of expectations on both faith communities. More specifically, chapter six provides a theological reading of Christianity’s shortcomings as sin. Chapter seven addresses the paradoxical phenomenon of religious blossoming in post-genocide Rwanda and argues that it is faith-based resistance to genocide shown by many Muslims and individual Christians which made ‘God-talk’ possible and ensured the survival of institutional religion. Chapter eight gives a summary and critique of the process of reconciliation in post-genocide Rwanda. It argues that Islam and Christianity need to develop an alternative model of reconciliation that challenges and moralises the State-engineered politics of reconciliation.

Background: Domestic violence and abuse is a public health problem affecting more than one third of all women globally. It usually takes place between individuals in intimate relationships and/or within the family. In the United Kingdom (UK), while theoretical and policy interventions have led to an increase in domestic violence and abuse service provision for women, there is paucity of research on the disclosure and help-seeking practices of women from ethnic minority populations. Aim: To identify factors influencing disclosure and help-seeking practices of Nigerian (ethnic minority population) women resident in England with lived experience of domestic violence and abuse, in order to make recommendations to relevant stakeholders on domestic violence service provision and utilisation. Methods: A cross-sectional qualitative research design was utilised. This included a qualitative systematic review of literature on domestic violence research among women from ethnic minority populations in the UK; individual, in-depth semi-structured interviews with 16 Nigerian women resident in England with lived experience of domestic violence and abuse, and with nine Nigerian religious and community leaders based in England. The interviews were conducted between May 2012 and April 2014, and data were analysed using thematic analysis technique. Findings: Three main themes were identified as factors influencing the disclosure and help-seeking practices of Nigerian (ethnic minority population) women in England, UK. These are socialisation from country of birth, immigration status, and acculturation in the country of immigration. These findings were discussed using the modified sociological theory of domestic violence and abuse. Conclusion: There is a need for appropriate gender socialisation, and collaborative working with ethnic minority community groups and faith-based organisations to enhance access and facilitate utilisation of existing domestic violence services by Nigerian (ethnic minority populations) women resident in England with lived experience of domestic violence and abuse.

Why do megachurches participate in economic development, and who benefits from their participation? Frumkin's framework for understanding nonprofit and voluntary action and extra-role behavior are theories tested to answer these questions. My research employs a mixed-methods research design conducted in two phases. In phase one, I analyze 42 responses to an online survey to provide data about the prevalence and nature of economic development activities offered by megachurches in the Dallas-Fort Worth and Houston-Sugar Land-Baytown Metropolitan Statistical Areas. Phase two involved 23 semi-structured telephone interviews with megachurch leadership to provide data that explains the rationale for why megachurches offer economic development activities and who benefits. Evidence from this research demonstrates that megachurches are participating in economic development for reasons consistent with both demand-side and supply-side arguments. Findings also show that megachurches take on extra-role behaviors for in response to community expectations and the values of members and staff. Implications for understanding partnership decisions and collaborations between faith-based organizations and local governments are discussed.

This thesis investigates how faith-based organizations (FBO’s) operating in inter-faith contextsconduct identity-building processes to answer the research question “How can we understand theidentity-building processes of Christian faith-based organizations operating in Muslim countries?”.Hence, the author seeks to explore the role of Christian FBO’s in the international arena and thestudy of International Relations through the case study of WorldVision Jordan, a Christianorganization working within a predominantly Muslim country with mostly Muslim participants. Thethesis emphasizes the colonial as an indispensable part of Christianisation and humanitarianism andargues that the interfaith relations at play need to be understood within a double-subaltern context.Thus, a colonial conscious framework based on social constructivism and postcolonial IR theory isbuilt and its theoretical, conceptual and methodological implications then serve as a basis for theanalysis. WV’s identity-building processes are discursively analysed according to Schneider’s(2013) toolbox approach thereby evaluating not only the empirical data as such, but also itssurroundings, production, and context. Through the analysis of the organizations discursivelyconstructed Self against several Others, the thesis reveals a distorted self-perception and how theorganization pursues specific goals of religious persuasion