This research assessed the perceived and actual roles of Faith-Based Organizations (FBOs) in their community and in working with offenders and their families in relation to the Criminal Justice System (CJS). Additionally, the research study evaluated this issue on the local level in an attempt to ascertain whether FBOs still do what they have historically been perceived to do or whether their involvement with the CJS has shifted in any way. Particularly, the research study also examined perceptions of staff members from FBOs regarding services and support provided for families of offenders. The sample was selected using a combination of convenience and snowball sampling. Group sizes ranged from 2-5 participants. A total of 14 participants interacted in the focus groups. Each focus group lasted approximately one hour. All focus groups were recorded using a digital audio recording device, and transcriptions of the focus groups were prepared. The transcripts were prepared using a combination of edited and intelligent transcription techniques. Researchers reviewed the transcriptions for recurring themes. Twenty-four initial themes were generated. Researchers then reviewed the themes for redundancy which resulted in 10 themes being identified. The transcripts were then coded based on the 10 revised themes. These themes focused on issues related to the perceived and real roles of FBOs in relation to the Criminal Justice System. As expected, the researchers found that FBO programming difficulties and concerns (f = 65) and misperception and lack of church involvement in the lives of offenders and the CJS (f = 50) were the most recurring themes. Miscommunication and lack of connection between the CJS and community was found to be the third most recurring theme (f = 15), followed closely by lack of reunification of offenders with their families (f = 14). Perceptions of participants such as clergy and mental health practitioners confirmed the researcher’s expectations that offenders often express deep anxiety and concern over being separated from their families. Thus, current programming efforts may reflect a lack of emphasis on services designed to rejoin offenders with their families or reintegrate them in family systems based on participants’ perceptions. Analysis of the data is ongoing. Researchers will return to the data to further discuss theme coding and to determine if additional themes emerge. All identified themes will be further assessed for inter-rater reliability.

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

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 research assessed the perceived and actual roles of Faith-Based Organizations (FBOs) in their community and in working with offenders and their families in relation to the Criminal Justice System (CJS). Additionally, the research study evaluated this issue on the local level in an attempt to ascertain whether FBOs still do what they have historically been perceived to do or whether their involvement with the CJS has shifted in any way. Particularly, the research study also examined perceptions of staff members from FBOs regarding services and support provided for families of offenders. The sample was selected using a combination of convenience and snowball sampling. Group sizes ranged from 2-5 participants. A total of 14 participants interacted in the focus groups. Each focus group lasted approximately one hour. All focus groups were recorded using a digital audio recording device, and transcriptions of the focus groups were prepared. The transcripts were prepared using a combination of edited and intelligent transcription techniques. Researchers reviewed the transcriptions for recurring themes. Twenty-four initial themes were generated. Researchers then reviewed the themes for redundancy which resulted in 10 themes being identified. The transcripts were then coded based on the 10 revised themes. These themes focused on issues related to the perceived and real roles of FBOs in relation to the Criminal Justice System. As expected, the researchers found that FBO programming difficulties and concerns (f = 65) and misperception and lack of church involvement in the lives of offenders and the CJS (f = 50) were the most recurring themes. Miscommunication and lack of connection between the CJS and community was found to be the third most recurring theme (f = 15), followed closely by lack of reunification of offenders with their families (f = 14). Perceptions of participants such as clergy and mental health practitioners confirmed the researcher’s expectations that offenders often express deep anxiety and concern over being separated from their families. Thus, current programming efforts may reflect a lack of emphasis on services designed to rejoin offenders with their families or reintegrate them in family systems based on participants’ perceptions. Analysis of the data is ongoing. Researchers will return to the data to further discuss theme coding and to determine if additional themes emerge. All identified themes will be further assessed for inter-rater reliability.

The aim of my thesis is to discuss the possible uses of the concept of autonomy in the study of conversions of Roma to Charismatic/Pentecostal Christianity. Focus on empowerment and social inclusion has been prevailing in the field, and critical reflection of questions of governance and oppression is lacking. I use the thesis by Patrick Williams (1987; 1991; 1993a), according to whom the French Gypsies who converted to Pentecostalism achieved autonomy or at least a sense of autonomy, which allowed them to downplay the role of structural factors and other people behind their actions. Through a case study from ethnographic fieldwork in a Romani Charismatic congregation in Western Bohemia I extend and refine the concept. The main theoretical innovations come from the contemporary moral philosophy, especially the theory of autonomy (of the oppressed) by Christman (2014) who defines autonomy as a reflexive affirmation of an assumed practical identity, a "life worth living". The story which missionaries in Márov, the place of my fieldwork, put forward, was that Roma converted from being pimps and drug dealers. The empirical realities and narratives about the change cast doubt on the easy account of radical change through the religion. Based on a detailed focus on conversion of one former drug addict I...

The aim of my thesis is to discuss the possible uses of the concept of autonomy in the study of conversions of Roma to Charismatic/Pentecostal Christianity. Focus on empowerment and social inclusion has been prevailing in the field, and critical reflection of questions of governance and oppression is lacking. I use the thesis by Patrick Williams (1987; 1991; 1993a), according to whom the French Gypsies who converted to Pentecostalism achieved autonomy or at least a sense of autonomy, which allowed them to downplay the role of structural factors and other people behind their actions. Through a case study from ethnographic fieldwork in a Romani Charismatic congregation in Western Bohemia I extend and refine the concept. The main theoretical innovations come from the contemporary moral philosophy, especially the theory of autonomy (of the oppressed) by Christman (2014) who defines autonomy as a reflexive affirmation of an assumed practical identity, a "life worth living". The story which missionaries in Márov, the place of my fieldwork, put forward, was that Roma converted from being pimps and drug dealers. The empirical realities and narratives about the change cast doubt on the easy account of radical change through the religion. Based on a detailed focus on conversion of one former drug addict I...

Not applicable. / The study “Water carved out the mountains. Policy communication of Engaged Buddhists related to international development cooperation” contributes to an understanding of development from perspectives of non-denominational action among so called Engaged Buddhists. Departing from qualitative interviews with nine leaders of socially engaged organizations from five Asian countries, the systemic programming resulting from their ideals are compared to key principles and programming of international development cooperation. Responding to the question:”What policy ideals shape the development programming, and can these be linked to forms of power and the rights-based approach?” this inter-disciplinary and multi-sited study feeds into the increased interest in faith-based expressions within the general public sphere, and specifically in the development industry. Guided by the ontology of critical realism, a mixed method is used shaped by qualitative interviews and participatory observations, enabling both analysis of meanings and development programming. Based on their views on Buddhist ethics and practices, the leaders address development topics common today. Policies expressed are placed within a communication culture for change, yet not necessarily by conventional confrontational advocacy modes. Diverse understandings are at play, such as how to convey meanings of “kindness”. Although not referring to concepts common within the social and cultural structures of contemporary international development cooperation, the actors develop methods based on principles of participation in particular and the work today can also be related to other principles of the Human Rights Based Approach. The policies and programming are linked to invisible, informal and formal forms of power although informants refer to interpretations of compassion, inter-relatedness and non-dualism, among other.From a perspective of development cooperation, a hypothetical argument is advanced suggesting that the informants do not differ at substantial level related to their understanding and practice of Buddhism or their general approaches to development topics, as much as they differ regarding their approach to programming aimed at influencing forms of power. The common criticism of Buddhists not addressing power can then for this group be nuanced, and indicatively suggested not to be valid regarding invisible and informal power, but rather regarding formal power.Academic fields: Communication for development with reference to sociology of religion, political science, global studies and multi-sited ethnography.Key words: Engaged Buddhism, Civil Society Organizations, Faith-Based Organizations, Human Right Based Approach, participation, complexity/systemic approaches, power, Thich Nhath Hanh, Sister Chan Khong, Sulak Sivaraksa, Bikkhuni Dhammananda, A.T. Ariyaratne, Sarvodaya.

La tesi affronta, dal punto di vista giuridico, il tema della discriminazione religiosa. Il primo capitolo ricostruisce l'interpretazione internazionale e comunitaria dei principi di uguaglianza e di non discriminazione, declinati in modo diverso a seconda del momento storico e dell’ordinamento giuridico di riferimento. La ricerca si concentra, successivamente, sull'analisi delle direttive dell'Unione europea contro la discriminazione, adottate nell’anno 2000 (dir. 2000/43 sulla discriminazione razziale e dir. 2000/78 sulla discriminazione nell’ambito del lavoro), che costituiscono strumenti innovativi per gestire l'integrazione e la pacifica convivenza dei diversi gruppi etnici e religiosi che compongono la società europea odierna. Il terzo ed il quarto capitolo esaminano il recepimento delle direttive comunitarie in Italia, in Francia e nel Regno Unito. La comparazione dei diversi approcci al problema della discriminazione razziale/religiosa in sede di attuazione delle direttive evidenzia i differenti orientamenti circa la modalità di risposta da parte degli ordinamenti interni ai problemi della società pluri-religiosa e alle politiche di integrazione e tutela delle minoranze. Ciò nonostante, affiora con chiarezza la comune esigenza di conciliare il rispetto del principio di uguaglianza con le rivendicazioni identitarie e la promozione delle diversità confessionali. / The object of the research is religious discrimination, from a juridical point of view. The first chapter gives an overview of the different interpretations of the concept of equality and non-discrimination in international and European law. In the second chapter the research focuses on the EC directives n. 2000/43 and 2000/78 on racial discrimination and discrimination in the field of employment, which are relevant instruments for promoting integration and equality among the different ethnic and religious groups living in Europe. The other two chapters examine the implementation of the directives in Italy, France and United Kingdom. In these countries there are different approaches to combating discrimination and to dealing with religious diversity and religious needs. For all of them, however, the implementation of antidiscrimination law implies to tackle the problem of finding a balance between the principle of equality and the protection of religious diversity.

The Sustainable Development Goals SDGs were adopted in 2015. The contribution of FBOs in their achievement is however, not properly recognised owing partly to the historical perception of FBOs as peripheral rather than core development actors. Using the case study of one FBO in Kenya, this study examined the relevance of FBOs’ development work to the SDGs. Using Key Informant Interviews (KIIs) and a literature review for data collection, the study found that: FBOs possess a dual identity (faith and development). The faith identity gives them some comparative advantages over secular counterparts in engaging local faith communities; there was a direct link between the FBOs’ work and the SDGs. The case study organisation directly contributed to six of the 17 SDGs; the FBOs’ knowledge on SDGs and their engagement with SDG forums were found to be limited. The study recommends a renewed attention to FBOs work and more studies to increase evidence on the FBOs’ role and impact on SDGs. / Development Studies / M.A. (Development Studies)

Indiana University-Purdue University Indianapolis (IUPUI) / Shelby County has the fastest growing rate of HIV infection in the State of Tennessee and the majority of the people with HIV/AIDS are African Americans. 2011 CDC report stated Memphis had the fifth highest proportion of new HIV infections. The African American church is a natural and potentially powerful venue to facilitate health awareness. The purpose of this qualitative study was to explore the views of African American faith-based leaders (FBLs) toward offering HIV prevention services in faith-based organizations (FBOs). The theoretical framework for this study was the Consolidated Framework for Implementation Research (CFIR). The fourth domain of CFIR, characteristics of the individuals, is concerned with organizational change which occurs on the individual level. CFIR provided a means to ensure effective implementations, data coding and analysis. Interpretative Descriptive (ID) design, which seeks to discover associations, relationships, and patterns within the described phenomenon, was used. The targeted population was African American Faith-based Leaders from areas known to have high rates of HIV and sexually transmitted infections (STIs). Purposeful sampling was employed to recruit participants. Data was generated through face-to-face, semi-structured interviews. The researchers categorized and analyzed the data to form the concepts and themes identified using a coding scheme which was applied to all data. Faith-based leaders revealed that they had a role in HIV prevention. The themes that emerged were their role to provide education on HIV, minister with compassion, teach Biblical doctrine, maintain a community focus, and partner with expert healthcare professionals. Perceived barrier concepts identified were lack of knowledge, denial, stigma, fear, keeping issues private, and the breakdown of family and community values. Findings suggest that FBLs had some knowledge of the health disparities and ongoing stigma concerning HIV remains a major barrier. The participants interviewed were open to HIV preventions on different levels to address HIV but needed more education.