Thesis (Ph. D.)--University of Chicago, Dept. of Sociology, June 2003. / Includes bibliographical references. Also available on the Internet.

Thesis advisor: Steven Ungar. Includes bibliographic references (p. 204-209).

The Gender Role Stress paradigm asserts that individuals experience distress when they cannot or do not want to live up to the roles prescribed to their gender, and this stress is related to Gender Role Ideology. Within American Christian culture, gender roles are socialized and shaped according to tradition and the Bible. To investigate the intersection of these factors, Christian adults will respond to questionnaires about their Gender Role Ideology, Gender Role Stress, and religiosity. Significant positive correlational relationships between Gender Role Ideology and Gender Role Stress, between religiosity and Gender Role Ideology, and between religiosity and Gender Role Stress are expected for both men and women. However, Gender Role Ideology is expected to partially mediate any relationship found between religiosity and Gender Role Stress. This will imply that for Christian individuals, religiosity and Christianity are related to Gender Role Stress but this relationship is dependent on an individual’s beliefs about gender roles. Implications and further directions are discussed, including spiritual gender role negotiation and the sanctification paradigm.

This thesis is an internal organisational history of the Society of the Muslim Brothers in Egypt between 1973 and 2013. Based on memoires of Brotherhood leaders, as well as oral history interviews conducted in 2012 and 2013 with different rank-and-file members and dissidents, the thesis situates the life trajectories and personal experiences of these individuals within a larger national and international context. The purpose is to provide a historical account that is able to explain the reasons for the Brotherhood's cataclysmic failure of the summer of 2013. In accounting for the fall, my key argument centres on the internal rivalry between two political factions representing different "schools of thought", or visions, about the kind of organisation the Brotherhood was supposed to be. Representatives of the respective coalitions competed against each other over hegemony and organisational resources, basing their claims on contrasting intellectual traditions, political cultures and organisational values that had co-existed, sometimes uncomfortably, within the ranks of the Society since the times of Hasan al-Banna. The adherents of the "Qutbist" school of thought put forward the idea of a closed, pyramid-shaped and exclusive organisation, while those closer to 'Omar al-Tilmisani's model aspired to a reformed Society that was open to outsiders, and where internal progression was based on meritocracy, transparency and some form of democracy. I argue that it is through the holistic analysis of the complex dynamics between internal organisational politics, the use of ideology, and the personal experiences of key organisational members, that we are best able to grasp the Brotherhood's failed experience in governance in 2013.

Uppsatsens syfte är att söka förklara politiska våldet i Indien utrifrån tre perspektiv; territoriell odelbarhet, nationalism och fundamentalism. Avgränsningen är de etniska minoriteterna; assameser, bodo, kashmirer, muslimer, naga, sikher, tripura och ursprungsstammar. Åren som uppsatsen har fokus på är 1985-2000. Uppsatsen är en fallstudie av Indien där åtta olika etniska minoriteter är studieobjekt. Maryland Universitys MAR-databas, Uppsala universitets UCDP-databas samt South Asia Terrorism Portal (SATP-databasen) fungerar som huvudsakliga källor. Resultatet visar att den territoriella odelbarheten har stark förklaringskraft i de flesta av fallen (sju av åtta) i Indien. Nationalismen är en förklaring i vissa av studieobjekten medan fundamentalismen i endast i fåtal av fallen. För muslimernas del ger dessa perspektiv ingen förklaring för det politiska våldet.

This work is divided into two major topics: many-worlds (or multiverse) theories in cosmology and Richard Dawids string theory-based epistemology, or non-empirical confirmation theory, as he calls it. The former is discussed in part I and the latter in part II of this dissertation. These topics are not intertwined in this work, as are not the essays that compose each chapter: in part I, first chapter, probability arguments that are presented in the literature as indications a multiverse must exist are accessed, whereas the second chapter is concerned with analyzing the metaphysical view that motivates many-world theory building, namely, the need to find unconditioned explanations in physics. Non-empirical confirmation theory is built upon three arguments, the No Alternatives Argument, the Meta-Inductive Argument from the Success of Other Theories in the Research Program and the Unexpected Explanatory Coherence Argument. Each compose a chapter in part II of this work, as they encode different philosophical issues that require for their assessment different tools from the philosophers arsenal. Skeptical conclusions are drawn at the end of each chapter. The wide spectrum of questions this work touches are designed to give at least slight indication that critical exploration of foundational theories made upon grounds familiar to philosophers can be found as internal to scientific practice itself, if that practice is concerned with the discovery, refinement and revision of fundamental theories. / Este trabalho divide-se em dois grandes tópicos: teorias de muitos mundos (ou multiverso) em cosmologia e a epistemologia não-empírica, embasada na teoria das cordas, de Richard Dawid. O primeiro é discutido na parte I e o segundo compõe a parte II deste trabalho. Tais tópicos não estão ligados, e a problemática desenvolvida em cada capítulo deste trabalho é, em larga medida, independente das demais: no primeiro capítulo da parte I argumentos probabilísticos indicados a literatura em prol da existência de muitos mundos são analisados, enquanto no segundo capítulo os pressupostos metafísicos que motivam a construção de teorias de muitos mundos em cosmologia, a saber, o fundamentalismo que busca explicações não-condicionadas para os fenômenos com os quais lida a física, são discutidos. A teoria da confirmação não-empírica de Dawid, tema da segunda parte deste trabalho, tem por base três argumentos, a saber, o argumento das alternativas inexistentes, o argumento meta-indutivo do sucesso de outras teorias no programa de pesquisa e o argumento da coerência explanatória inesperada. Cada um destes argumentos é tema de um capítulo neste trabalho, posto que desvelam problemáticas filosóficas distintas que requerem, por sua natureza, ferramentas de análise diferentes. Conclusões céticas são indicadas ao final de cada capítulo. O amplo espectro de questões que aborda este trabalho é desenhado com o propósito de fornecer ao menos vaga indicação de que a exploração crítica de teorias fundamentais, levadas a cabo a partir de vieses familiares ao filósofo, pode ser vista como interna à própria prática científica, se esta prática é preocupada com a descoberta, refinamento e revisão de teorias fundamentais.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-06-24T13:36:03Z No. of bitstreams: 1 ivandiasdasilva.pdf: 984706 bytes, checksum: edc1274de7cce92f9e66af20480a35f6 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-13T15:44:51Z (GMT) No. of bitstreams: 1 ivandiasdasilva.pdf: 984706 bytes, checksum: edc1274de7cce92f9e66af20480a35f6 (MD5) / Made available in DSpace on 2016-07-13T15:44:52Z (GMT). No. of bitstreams: 1 ivandiasdasilva.pdf: 984706 bytes, checksum: edc1274de7cce92f9e66af20480a35f6 (MD5) Previous issue date: 2012-03-01 / Esta dissertação tem por objetivo geral apresentar as controvérsias entre as perspectivas teológicas liberal e fundamentalista ocorridas no âmbito da Southern Baptist Convention (SBC), nos EUA, iniciadas na década de 60, com seu ápice na década de 80 e desdobramentos que resultaram na cisão da referida Convenção no final do século XX. A SBC é a maior denominação do cristianismo protestante do mundo, com cerca de 16 milhões de membros e poderosa influência nos ambientes religioso e político norte-americano. Os conflitos intra-denominacionais tiveram como alvo o controle dos recursos e direção ideológica da SBC. De um lado estavam os fundamentalistas, que defendiam a Bíblia como inerrante e entendiam que a tendência modernista presente na denominação era um grande mal a ser extirpado. Do outro se encontravam os liberais, que valorizavam a abordagem histórico-crítica às Escrituras, a teoria da evolução, a filosofia existencialista e o estudo das religiões comparadas. A diferença entre estas perspectivas teológicas tornou a convivência no mesmo ambiente denominacional inviável, gerando um conflito que veio a culminar com a emergência fundamentalista ao poder na SBC, destituindo os outrora solidamente estabelecidos liberais de suas funções de comando na Convenção. / This Master’s thesis’ general goal is to present the controversies between the liberal and fundamentalist theological perspectives which have occurred within the Southern Baptist Convention (SBC), that have been initiated in the beginning of the 1960’s, with its apex in the 1980’s and developments that led to a split in the Convention at the end of the 20th century. The SBC is the largest world’s Christian protestant denomination, whith approximately 16 million members and powerful religious and politics influence in the USA. These denominational conflicts targeted to control the resources and the ideological direction of the Southern Baptist Convention. On the one hand were the fundamentalists, upholding the Bible as an inerrant book and believing that the modernist tendency was the great evil to be purged from the denomination. On the other were the liberals that appreciated the historical-critical approach to the Bible, the theory of evolution, the existentialist philosophy, and the study of comparative religions. For these different theological perspectives their coexistence at the same denominational scope became unfeasible, giving rise to a conflict that resulted in the fundamentalist’s emergence to the Conventions’ leadership, removing the liberals that once was well-established in charge in the SBC.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-05-12T11:24:18Z No. of bitstreams: 1 andreasilveiradesouza.pdf: 751111 bytes, checksum: d9de133bfa6803c3ccba0742f02c7de6 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-05-17T15:28:18Z (GMT) No. of bitstreams: 1 andreasilveiradesouza.pdf: 751111 bytes, checksum: d9de133bfa6803c3ccba0742f02c7de6 (MD5) / Made available in DSpace on 2017-05-17T15:28:18Z (GMT). No. of bitstreams: 1 andreasilveiradesouza.pdf: 751111 bytes, checksum: d9de133bfa6803c3ccba0742f02c7de6 (MD5) Previous issue date: 2017-02-22 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O objetivo geral da presente tese consiste na análise dos elementos teológicos e políticos que animam e que marcam o antagonismo entre as correntes fundamentalistas reformista e reconstrucionista no espaço público americano. Neste sentido, buscamos verificar como estas duas perspectivas, que se alimentam da mesma fonte teológico-filosófica, o pensamento do teólogo presbiteriano Cornelius Van Til, interpretam este pensamento de maneira tão distinta e concebem duas formas opostas de abordagem e inserção religiosa, sociopolítica e cultural. O intuito de nossa pesquisa é verificar, por meio da análise do discurso de Cornelius Van Til e de dois dos mais proeminentes representantes das correntes reformista e reconstrucionista, o teólogo Francis Schaeffer e o economista e teólogo Gary North, de que forma essas duas correntes fundamentalistas interpretam, porque assim interpretam, e também como e porque estabelecem suas ações sociais e políticas de maneiras opostas, tendo como base uma mesma perspectiva teológica. / The general goal of this dissertation is to analyze the theological and political elements that inspire and define the antagonism between the reformist and reconstructionist fundamentalist currents in the American public sphere. In this way, we seek to verify how these two perspectives, which feed themselves on the same theological-philosophical source, the thought of the Presbyterian theologian Cornelius Van Til, interpret this thinking in such a different way and conceive of two opposing forms of religious, sociopolitical and cultural approach and insertion. The purpose of our research is to verify, through the analysis of the discourse of Cornelius Van Til and two of the most prominent representatives of the reformist and reconstructionist currents, theologian Francis Schaeffer and the economist and theologian Gary North, how these two fundamentalists currents interpret, why they do it, and also how and why they establish their social and political actions in opposite ways, based on the same theological perspective.

Lack of women rights in the international society is something that UN and other international human organizations are striving against. Women oppression is common in many countries, but is often connected with the Muslim countries. Women oppression is something that is against UN: s definition of human rights. The international society has therefore tried to protect the women, and has formed resolutions, conventions and so on, for their security. According to the Iraqi regime, human rights are an important question. The country has therefore signed the UN: s convention about women rights. Since the year of 1992, when the Kurdish area of Iraq became self- governed, Kurdistan has started programs that favour women rights. Organizations and institutions have for example been established, that are struggling for the women in the society. The ruling government has also instituted some laws that favour women rights. Islamic fundamentalism and Muslim feminism are two theories that today have supporters in the international society. Both of those theories and their supporters believes in the Quran and use it to justify their own actions, but in different ways. The fundamentalists emphasize the differences that, by the nature, exist between the sexes. According to the fundamentalists, women and men have different responsibilities in the society. The feminists on the other hand believe in equality between the sexes and mean that women oppression has its origin in an erroneous interpretation of the Quran. Different kinds of crimes against women rights issues are today common in Kurdistan. Many of those crimes don’t have any support in neither UN, nor the Quran. Muslim feminists, the department for human rights and the women organizations all has agreed about the meaning of women rights. They believe in UN: s definition of women rights and they all use the Quran to justify women right issues. Islamic fundamentalists on the other hand also use the Quran for justifying their actions, but they don’t believe in UN: s definition of women rights. So both Muslim feminists and Islamic fundamentalists exist today in Kurdistan, and their engagement in women issues is therefore affecting the work of the organizations and the department.

Islamic fundamentalism is a hotly debated and contested issue in the global arena and is often depicted as having replaced communism as the predominant threat to the West in the post-Cold War world. This study analyses the ideologies espoused by Islamic fundamentalist groups in Algeria, Sudan and South Africa by means of the dialogic model of interpretation in order to arri ve at a more thorough, less judgment al understanding thereof. The study begins with an in -depth analysis of various definitions of the concept Islamic fundamentalism. This is followed by a critical discussion of rationalist approaches to Islamic fundamentalism as well as reference to the ir shortcomings in order to justify the use of the dialogic model of interpretation. This model aims to critically evaluate Islamic fundamentalist ideas through interaction with the irrespective originators, thereby questioning the validity of a s ingle Western rationalist- inspired version of the truth. Structural factors, the political, cultural and soc io-economic conditions in Algeria, Sudan and South Africa, are also accommodated by the model. Consequently, the rise of Islamic revivalism is discussed within the historical context of the increasing influence of the West in the world of Islam and the introduction (and eventual failure) of secularist ideologies in the post-independence era. The focus is on different strands of Islamic political thought, Islamic fundamentalists, Islamic traditionalists, Islamic modernists and Islamic pragmatists. The country case studies, Algeria, Sudan and South Africa are then approached by means of an indepth analysis of the ideologies of prominent Islamic fundamentalist groups, as well as a consideration of structural (political, economic and social) factors. [n the case of Algeria, a detailed discuss ion of the ideology of the Front Islamique du Salut (F1S - Islamic Salvation Front) is placed in the context of the rise of Islamic fundamentalism and the dynamics of the current civil war. When it comes to Sudan, the ideology of the ruling National Islamic Front (NIF) is discussed, and is also placed in the context of the rise of Islamic fundamentalism in that country, as well as a discussion of government policies since 1989, with specific reference to the Sudanese civ il war and the current crisis in the Darfur region. In terms of South Africa, the focus is on the ideology of People against Gangsterism and Drugs (PAGAD), which is placed in the context of the urban terrorist attacks that characterised the Western Cape a few years ago. The final chapter looks at what has been learned from using the dialogic model of interpretation (with an additional evaluation of structural factors) as a theoretical approach. Recommendations are made with regard to each of the respective case studies which may be potentially useful for a future resolution of the conflicts in Algeria and Sudan, and, in the case of South Africa, may help ensure continuing stability as far as Islamic fundamentalism is concerned. Copyright / Dissertation (MA (Political Science))--University of Pretoria, 2006. / Political Sciences / unrestricted