A critical analysis of the power issues for women in Protestant fundamentalism, using a feminist Foucauldian framework and Schoenherr's (1987) model of religious power. Protestant fundamentalism is a patriarchal, hierarchical system which can be oppressive, controlling women and their sexuality through the following strategies: (1) specific God-concepts and religious ideology; (2) tight, rigid group boundaries; (3) rules of the dominant discourse, and (4) technologies of discipline; all of which are also internalized by women, resulting in a highly effective means of control. Implications for social work practice include ethical issues and suggestions for intervention approaches, such as support groups, social networks, crisis counselling, use of the Internet and prevention, as well as possibilities for transforming a client's oppressive religious experience to one that is emancipatory. Suggestions for social work education and research are included.

This study adds significantly to the literature on Christian fundamentalism, and specifically to understandings of how women are positioned within these faiths. It also provides an unusual glimpse into the inner world of Jehovah's Witnesses, and more specifically into the lived experiences of female adherents, a perspective which has been lacking in the small number of studies conducted into the faith. / By taking a sociological approach to the research, the Witnesses can be seen to occupy a unique position within Christian fundamentalism, an understanding which is crucial given their strong emphasis on the control of women. It is this emphasis on controlling women through the social structures of the faith that makes both joining and leaving the Witnesses such fraught processes, as is illuminated by the narratives of the female research participants. / Thesis (PhDEducation)--University of South Australia, 2006.

Thesis (Ph. D.)--Louisiana State University, Baton Rouge, 2008. / Includes bibliographical references (l. 319-339) Also available in an electronic format via the internet.

Thesis (M. A.)--University of Canterbury, 2009. / Typescript (photocopy). Includes bibliographical references (leaves 112-122). Also available via the World Wide Web.

The need for a worldwide assessment of Baptist history is especially important for the many who have only a limited knowledge of this broad alliance of Christians known as Baptists. Understanding how and why Independent Baptist congregations emerged from within the larger picture makes the opening chapter important, even to other Baptists. The doctrinal elements of the Independent Baptists that overlap other Christian churches need to be explained in sufficient detail to note the differences that do exist. The numerous ecclesiastical beliefs, known as "distinctives," are matters of similarity and divergence that exist within the various Baptist groupings. To understand these seemingly minor differences is to come to appreciate the fine details that often divide. Baptist often are divided by these differences of fine detail in relation to their ecclesiastical "distinctives'; even more than some of the major doctrines that have divided other churches and denominations. This makes the task of tracing the specific history of Independent Baptists a most complex undertaking. The ability to understand Independent Baptists as fundamentalists is dependent on understanding their own definition of fundamentalism in the context of American and English conservativism. The highly charged issues related to the fundamentalism between 1880 and 1980 and the influence this period and its concerns has had on Independent Fundamental Baptists and Bible churches is rarely understood. Much of the modern South African political, ethical and religious issues seem far removed fium this church but these fundamentalists nonetheless have a perspective regarding the literal interpretation of the Bible that deserves to be heard and may well have a genuine contribution to make. The Independent Fundamental Baptist missionaries and local church leadership has a character of its own. The development of its leadership and ministry style is directly related to issues such as the literalness of their Biblical interpretation and application in pastoral areas such as preaching, teaching, discipleship and pastoral counselling. Of course there are many variations of leadership style and personality within such a loose combination of church leaders. Understanding the expansion of the Independent Fundamental Baptist and Bible churches depends on having a useful awareness of the churches and organisations that work behind the scenes, primarily in the United States, to promote this Christian movement with its strong emphasis on Biblical doctrine and distinctiveness. Learning about churches that are almost totally focused on the simplicity of the Gospel and on the pivotal role local churches should have in the Christian's inner spiritual life and public attitudes is a unique study. Understanding these loosely grouped churches and their missionary and church-planting fervour opens a perspective on Christianity general, though in my opinion, mistakenly viewed as irrelevant today. Their advance and growth raises questions for many who accept the idea that relevancy is dependent on pursuing religious emotionalism or responding to contemporary social change. The Independent Fundamental Baptist and Bible churches are moving forward while following a philosophy once fairly common among South African Christianity, but now believed to be outdated and unacceptable. The purpose of this thesis is: first, to clarify who and what the Independent Fundamental Baptist and Bible churches really are, and second, to establish their rightful place in the Southern African ''family" of Baptists. Further, by explaining their goals, problems and some of their changing perspectives their historic philosophy of missiology and ministry can be understood together with their outlook on today's society and social needs. All of this should lead to a better estimate of their future viability and their potential impact on South African religious life. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2017-04-24T13:48:24Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) Tese - Valéria Saturnino - Versão Final.pdf: 2311610 bytes, checksum: 50e78bde81f7f2bbf611974dc45a5847 (MD5) / Made available in DSpace on 2017-04-24T13:48:24Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) Tese - Valéria Saturnino - Versão Final.pdf: 2311610 bytes, checksum: 50e78bde81f7f2bbf611974dc45a5847 (MD5) Previous issue date: 2016-12-09 / Esta tese teve por objetivo desenvolver uma nova sistemática de otimização de portfólios a partir da premissa da existência de desvios comportamentais dos investidores no mercado brasileiro. Para tanto, realizou-se uma ampla pesquisa bibliográfica buscando verificar a ocorrência destes desvios no Brasil e no mundo. Em seguida, foi desenvolvida a metodologia de pesquisa, a qual está dividida na execução de testes para avaliar as três hipóteses previstas, quais sejam: (1) de que ocorre o Overreaction no mercado de capitais brasileiro; (2) de que retornos anormais podem ser explicados tanto por variáveis fundamentalistas como comportamentais; e (3) de que é possível criar uma sistemática de otimização de carteiras que considere tanto os aspectos fundamentalistas como os comportamentais na decisão acerca do rebalanceamento dos pesos. O primeiro resultado obtido foi que não se pode rejeitar a ocorrência do Overreaction no Brasil no longo prazo. Além disso, os retornos das carteiras foram por um lado adequadamente explicados pelas variáveis do modelo de cinco fatores de Fama e French (2015), e por outro pela regressão do CSAD, a qual caracteriza os desvios de comportamento dos investidores. Sendo assim, foi criada a carteira recomendada e, juntamente com as carteiras perdedoras e vencedoras, foram analisados os retornos nos 20 trimestres seguintes, utilizando cinco métodos de otimização diferentes. Os resultados obtidos permitiram concluir que a sistemática proposta de monitoramento funciona melhor nas carteiras vencedoras, mas as carteiras de melhor desempenho no Brasil são aquelas baseadas em análises fundamentalistas, corroborando com a previsão de eficiência do mercado de capitais brasileiro. / This thesis aimed to develop a new systematic optimization of portfolios based on the premise of the existence of behavioral deviations of investors in the Brazilian market. For that, an extensive bibliographical research was carried out to verify the occurrence of these deviations in Brazil and in the world. Next, the research methodology was developed, which is divided into the execution of tests to evaluate the three predicted hypotheses, namely: (1) that Overreaction occurs in the Brazilian capital market; (2) that abnormal returns can be explained by both fundamentalist and behavioral variables; And (3) that it is possible to create a portfolio optimization system that considers both fundamentalist and behavioral aspects in the decision on rebalancing weights. The first result was that the overreaction in Brazil can not be rejected in the long run. Moreover, portfolio returns were on the one hand adequately explained by the variables of the five-factor model of Fama and French (2015), and on the other, by the regression of the CSAD, which characterizes the behavioral deviations of the investors. Thus, the recommended portfolio was created and, together with the losing and winning portfolios, the returns for the next 20 quarters were analyzed using five different optimization methods. The results obtained allowed us to conclude that the systematic monitoring proposal works best in the winning portfolios, but the best performance portfolios in Brazil are those based on fundamentalist analyzes, corroborating with the prediction of efficiency of Brazilian capital market.

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Syfte med denna magisteruppsats är att överskådligt undersöka hur polisprogrammen förlagda vid de fem olika lärosäten och högskolorna/universiteten i Sverige: Högskolan i Borås, Linnéuniversitetet i Växjö, Malmöuniversitetet, Södertörns högskola samt Umeå universitet utbildar polisstuderande inom diskriminering, extremism, fanatism, fundamentalism, hatbrott, hedersbrott, våldsbejakande grupperingar och terrorism. Vidare syftar denna magisteruppsats till att utreda hur utbildningarna för polisprogrammen skiljer sig åt när det gäller det valda områden. En enkätundersökning sändes till lärarna vid respektive lärosäte. Resultaten visar på varierande svar bland lärosäten men huvudresultat är att utbildning inom diskriminering, extremism, fanatism, fundamentalism, hatbrott, hedersbrott, våldsbejakande grupperingar och terrorism är bristfällig, mer utbildning behövs inom området. / The purpose of this master's thesis is to clearly examine how the police educations located at the five different universities in Sweden: The University of Borås, Linnaeus University in Växjö, Malmö University, Södertörn University and Umeå University educate police students in discrimination, extremism, fanaticism, fundamentalism, hate crimes, honor crimes, violent groups and terrorism. Furthermore, this master's thesis aims to demonstrate how much the education for the police programs differs for the selected subject areas where a survey aimed at the teachers at the respective higher education institution was sent out and where it could be made visible to a large extent the varying answers together with the comparison of the course content from the respective higher education institution. The overall results of both my survey and also previous related research show that education in discrimination, extremism, fanaticism, fundamentalism, hate crimes, honor crimes, violent groups and terrorism is poor in the public sector in general and that more education is generally needed due to Sweden's changed demographics over time.

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Were the years of the Fundamentalist/Modernist Controversy (1890-1936) in the Presbyterian Church in the USA years of doctrinal development? This dissertation argues that the answer to this question is both "yes" and ''no." This dissertation, in exploring this particular era of modem American church history, takes its structure from well-known Catholic theologian, John Courtney Murray, and his contribution to the discussion of doctrinal development as it applied to the years of the Arian Controversy culminating in the Council of Nicaea. Murray identified three factions in that struggle: the Futurists, the Archaists, and the Centrists. The Futurists, represented by Arius and his followers, sought to identify Christianity with the prevailing philosophies of the day, thereby reinterpreting and altering certain affirmations of the faith. The Archaists, as seen in the person of Eusebius of Caesarea, reacted strongly to the Arians' proposals by not admitting any doctrinal formulation not couched in the 'sacred words' of Scripture. The Centrists, representing more balanced judgment, as seen in St. Athanasius, prevailed in the end. He saw that doctrinal development, which is herein defined to mean further definition, clarification, and application of existing truths, does indeed take place but not at the expense of denying the historic affirmations of the faith. After investigating development, tradition (the results of doctrinal development over time) and historicism (the theory that doctrine develops out of the historical process itself), Murray's structure is then applied to the struggles in the Presbyterian Church in the early twentieth century. Beginning with Charles Briggs of Union Seminary in New York and his avocation of historical criticism as applied to the Scriptures, the Presbyterian Church in the USA was thrown progressively into turmoil regarding just what constituted the historic affirmations of the faith. Briggs and those who followed, the Liberals or Futurists, wanted to jettison or remold a sizeable portion of the historic Westminster Confession of Faith, the doctrinal heritage of Presbyterianism. Further events, such as the confessional revision of 1903 and the Cumberland reunion of 1906, helped to propel the entire church in a Futurist direction. Opposition from the beginning came primarily from Princeton Seminary. Princeton's professors sought to maintain the historic, confessional stance of the church. In this endeavor they were at times Archaists, Centrists, and even Futurists. The efforts of those who would preserve the traditional, confessional stance of Presbyterianism, however, were doomed to failure as the church moved steadily in a Futurist direction. After some brief insights into the more prominent Futurist personalities and the rise of Fundamentalist opposition, the remainder of the dissertation is taken up with the exploits of J. Gresham Machen and his expulsion from an increasingly Futurist church. Machen was viewed as a trouble maker for opposing this trend. Those of more moderate sentiments often sided with the Liberals/Futurists over against Machen. After much anguish and a lengthy trial, Machen was deposed from the office of minister in the Presbyterian Church in the USA. He immediately proceeded to found a new Presbyterian denomination. Into this new church came both Archaist and Centrist alike, who had previously formed an uneasy alliance in opposition to the Futurism in the mother church. The coalition, however, did not last, and after a short time fragmented into smaller constituencies. Although things did not change all at once in the Presbyterian Church in the USA, Liberalism/Futurism became the norm and remains so until this day. This dissertation argues that the confessional revision of 1903 and the work of J. Gresham Machen can be classified as doctrinal development and, thus, Centrist endeavors. All of the other events of significance that characterize the Fundamentalist/Modernist Controversy were either Archaist in character or Futurist endeavors more concerned with changing the historic affirmations of the faith than developing them. / Church History / M.Th. (Church history)