This study examines how borders are socially produced and deconstructed in “post-conflict” North Belfast. Twenty years after the signing of the historic Good Friday Agreement in Northern Ireland, a peace model lauded for the resolution of conflicts worldwide, Belfast today remains a highly divided city with the existence of numerous segregation barriers, among them so-called peace walls, physically separating Protestant from Catholic neighbourhoods. Indicating a failure to achieve social accommodation, this thesis seeks to examine how people in North Belfast understand, negotiate, and experience space and borders around them. In particular, it illuminates the processes and agents involved in modifying and transforming borders, as well as the resistance engendered in doing so amidst considerable intra-community debate and competition over place identities and their attendant narratives. Placed firmly within the anthropological study of borders and space, it shows how borders and their regimes are socially constructed and should be understood as practices and imaginations rather than simply as inert objects which render individuals as passive “victims” of their urban environs. It furthermore seeks to challenge prevailing cognitive and analytical constructs of borders and border crossing. Based on ten weeks of fieldwork in Belfast by the author, this study employs extensive participant observation and semi-structured interviews.

Este trabalho discutiu a história religiosa do Brasil, especificamente em Pernambuco a partir do confronto entre católicos e protestantes, com o advento das primeiras atividades missionárias protestantes em Pernambuco no século XX. Enfrentou o obstáculo recorrente na investigação histórica no que refere aos embates da teoria historiográfica, sobre uma história política, das idéias, das mentalidades, da cultura, intelectual, mas o tema proposto era atinente a História da Idéias, referência adotada. A tese central deste trabalho é que a inserção do protestantismo em Pernambuco constituiu um conflito, e que este foi de caráter ideológico e não confessional, em torno de duas concepções distintas de estabelecimento da Ordem Social, ou da organização social. Para este fim buscamos mostrar que o protestantismo é uma concepção de mundo, um sistema ideológico (em sentido lato, conjunto de idéias), não apenas uma confissão religiosa ou sistema religioso. Assim sendo se objeto foi o protestantismo em Pernambuco, enquanto expressão sócio-política de um sujeito religioso, para responde ao problema acerca da forma como a emergência deste um novo sujeito, estabeleceu um conflito com o sujeito religioso estabelecido, o catolicismo romano. Responde-se o que aconteceu então? Com esta problematização demonstramos a identidade dos sujeitos investigados, a natureza do conflito, a configuração do conflito, e a. solução / acomodação do conflito. Concluímos então que embora sujeitos substantivamente 9 religiosos, conflitaram politicamente, reafirmando que o antagonismo gerado com a presença protestante e a conseqüente reação católica se deveu mais ao risco a ordem social do que a heterodoxia religiosa, de onde a crise que intitula o trabalho. / This work has discussed the religious history of Brazil, specifically in Pernambuco, from the confrontation between Catholics and Protestants, with the advent of the first missionary work Protestants in Pernambuco, in the twentieth century.

Studies have suggested that the Christian Right, composed largely of Protestant fundamentalists, is a political movement characterized by an extreme right-wing (conservative) ideological bias. The general assumption by students of religion and politics has been that the Christian Right reflects a consistently conservative position with regard to both economic and social policy issues. However, minimal quantitative research has been employed to lend substance to such theories. The goal of this study was to employ quantitative research data to determine the political biases and ideology of Protestant fundamentalists on bothChristian Right is indeed conservative on issues policy, but much less so (even somewhat liberal) on economic or social welfare policy.This study was conducted using survey data collected by the National Opinion Research Center, General Social Surveys (NORC). The Protestant respondents were separated from the non-Protestant respondents, and indexes were computed to reflect the composite scores of the Protestant respondents on issues of social policy and social welfare policy. Although the results were somewhat inconclusive with regard to social welfare issues, the findings generally supported the hypothesis: There is a statistically significant positive relationship between social policy conservatism and degree of Protestant fundamentalism, strong enough to be of theoretical importance. Conversely, there is, in some instances, a statistically significant positive relationship between support for social welfare and degree of Protestant fundamentalism. The prevailing theory that Protestant fundamentalists are economic conservatives was shown to be a questionable if not a false theory.The conclusion of the present study was that the Christian Right is acutely aware of and politically motivated by social policy issues, concerned that the fundamentalist's perception of the proper morality is carried out in public policy. The Protestant fundamentalist position on issues of social policy reflects a conservative ideological bias. The economic issues, however, are of much less importance to members of the Christian Right, and perhaps may be unrelated to any type of religious position or religious intensity. Where relationships were found to exist, the Christian Right was shown to be moderate or even liberal, reflecting some degree of support for government-provided social welfare programs, a position at variance with the general conservative political movement. Some speculations as to the dichotomy of the Christian Right as a conservative political movement are offered, and several reasons for this dichotomy between social and economic policy issues are offered in light of the religious beliefs held by Protestant fundamentalists. / Department of Political Science

Este trabalho discutiu a história religiosa do Brasil, especificamente em Pernambuco a partir do confronto entre católicos e protestantes, com o advento das primeiras atividades missionárias protestantes em Pernambuco no século XX. Enfrentou o obstáculo recorrente na investigação histórica no que refere aos embates da teoria historiográfica, sobre uma história política, das idéias, das mentalidades, da cultura, intelectual, mas o tema proposto era atinente a História da Idéias, referência adotada. A tese central deste trabalho é que a inserção do protestantismo em Pernambuco constituiu um conflito, e que este foi de caráter ideológico e não confessional, em torno de duas concepções distintas de estabelecimento da Ordem Social, ou da organização social. Para este fim buscamos mostrar que o protestantismo é uma concepção de mundo, um sistema ideológico (em sentido lato, conjunto de idéias), não apenas uma confissão religiosa ou sistema religioso. Assim sendo se objeto foi o protestantismo em Pernambuco, enquanto expressão sócio-política de um sujeito religioso, para responde ao problema acerca da forma como a emergência deste um novo sujeito, estabeleceu um conflito com o sujeito religioso estabelecido, o catolicismo romano. Responde-se o que aconteceu então? Com esta problematização demonstramos a identidade dos sujeitos investigados, a natureza do conflito, a configuração do conflito, e a. solução / acomodação do conflito. Concluímos então que embora sujeitos substantivamente 9 religiosos, conflitaram politicamente, reafirmando que o antagonismo gerado com a presença protestante e a conseqüente reação católica se deveu mais ao risco a ordem social do que a heterodoxia religiosa, de onde a crise que intitula o trabalho. / This work has discussed the religious history of Brazil, specifically in Pernambuco, from the confrontation between Catholics and Protestants, with the advent of the first missionary work Protestants in Pernambuco, in the twentieth century.

The postmodern context in which the church currently performs its duties, necessitates a reconsidering of its pastoral practice. This venture is undertaken by introducing the social constructionist paradigm as a thought form for therapeutic and pastoral approaches. The social constructionist perspective proposes a non-referential, non-descriptive and communicational view of language. Language does not mirror the world, but we create the world we know and inhabit through joint communicative action. This constructionist view of language has radical implications for the way we practice therapy and pastoral care. It invites a move away from expert knowledge, professional diagnosis, essentialist thinking and therapeutic master narratives. It encourages a not-knowing position, multiple descriptions of the reality experienced as the problem, a narrative understanding of identity and the development of local meaning in the therapeutic conversation. If the above mentioned implications of social constructionist thought for pastoral practice are taken seriously, the following question emerges: What is the role of the Bible in a pastoral approach which aligns itself with social constructionist commitments? Does this sacred text allow the pastor to hold a not-knowing position and the development of local meaning in conversation? The question is addressed by explicating the Protestant Orthodox view of Scripture as authorative, perspicuous, sufficient and dependable. This view of Scripture is critiqued by reviewing the complex and challenging developments in modern literary criticism, which give rise to generating alternative descriptions of the status and identity of the text we Christians call ‘The Bible’. These alternative descriptions result in a postfoundationalist view of the Bible. In conclusion a set of values for pastoral therapy, as informed by social constructionism, is formulated. A focus group joins the venture by reflecting on the values. The final chapter is a rumination on therapeutic narratives and context. / Thesis (DD (Practical Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted

De nombreuses études en anthropologie ont porté sur l’examen d’altérations osseuses en vue de reconstituer les activités physiques des hommes du passé. Notre recherche se distingue dans la mesure où nous avons réuni deux indicateurs pour prédire le comportement physique et l’asymétrie bilatérale des membres. Les squelettes de dix-huit individus représentant des hommes matures provenant de la série ostéo-archéologique du cimetière protestant St. Matthew à Québec ont été sélectionnés. Douze sites d’insertion musculaire ont été mesurés et quatre indices de stress mécanique ont été calculés pour les membres supérieurs et inférieurs. Nous observons des différences par catégories d’âge et les résultats ont permis de constituer quatre groupes d’individus selon le niveau total de stress physique. Les variations observées entre les groupes laissent supposer des modèles spécifiques de comportement physique, qu’il est possible d’associer à des catégories sociales de travailleurs. / Recent bioarchaeological research managed to reconstruct physical activities of certain individuals on the basis of traces left on their skeleton. The integration of two indicators gives a good picture of the physical stress applied on the tissues. Consequently, we integrated bone structural adaptation and muscular modification in order to determine the level of physical stress and to establish the dominant limb implied in certain specialized tasks. We selected eighteen mature men out of the skeletal collection from the St. Matthew protestant cemetery in Quebec city. We recorded twelve muscular and tendinous insertions on a four point scale and measured medio-lateral and antero-posterior diameters to produce four activity related markers on the upper and lower limbs. Variations between the group suggest different models of physical behavior, which can be related to broad social categories of workers.

As French Protestantism emerged in the 1550s, the young community needed charismatic leaders. The main impetus came from native pastors with strong links to Geneva. Antoine de Chandieu was a key figure amongst these men. His writings promoted the values of French Protestantism over three decades and provide insight into how this vulnerable community faced the challenges of the civil war years. This study uses Chandieu’s prose and verse writings to examine how French Protestants defined themselves from the 1550s to the 1590s. Chapter one looks at Chandieu’s life and career, placing his works in the context of the Wars of Religion. Chapter two examines the early structural development of the French Church and the attempt to establish a system independent of that in Geneva. Chapter three concentrates on the Conspiracy of Amboise, and the tension that developed between the political and religious concerns of the movement. Chapters four and five explore the ways in which Chandieu engaged with perceived threats from internal and external sources. Chapter six focuses on the shift towards meditative writing provoked by the Protestants’ losses during the later wars, whilst chapter seven highlights the continuing preoccupation with theological issues throughout Chandieu’s later years of exile. Chandieu’s career provides a personal experience of the French religious wars which underlines how French Protestantism tried to retain its independence. This became increasingly difficult as the wars progressed, and the movement consistently returned to the refuge of Genevan influence. Although his faith was never shaken, the sustained losses suffered by the Protestants caused Chandieu to abandon his hopes of a fully independent French Church, and to reflect deeply on the emotional torment that resulted from years of interconfessional strife. In his works we see the French church’s struggle to find a workable group identity in the face of civil war.

There had been three different churches in Libštát for many years. This dissertation is covering the history of the Reformed church and the history of the Lutheran church. The group that had registered under the Reformed church after the issue of the Patent of the Tolerance was larger. Therefore, they were faster in getting their own minister. It was Jan Csomor, who came in 1783. They also managed to build their own church, which was consecrated in 1787. However, the Lutheran church was smaller in numbers, so they could not establish their independent church, thus they became a part of the church family with the seat in a remote village called Křížlice. They also did not manage to get the permission to build their own church, so they had been existentially struggling for quite a long time. In the end, they succeeded and built their own church in 1842. After that, they achieved independence from Křížlice in 1867 and got their first minister the very next year. The history of the whole community allows us to study the relations between the two churches and their following union in 1918. The last third of the 19th century seems to play the key role in the convergence of the two churches. The Reformed minister, Emanuel Havelka, and the Lutheran minister, Petr Marušiak, have probably played a crucial role in...

Made available in DSpace on 2016-03-15T19:48:25Z (GMT). No. of bitstreams: 1 Ivan Pereira Guedes.pdf: 20909247 bytes, checksum: cbb01cb8f30e003dfc2657d7c72848eb (MD5) Previous issue date: 2013-08-20 / Instituto Presbiteriano Mackenzie / This dissertation examines the deployment of Protestantism in the state capital, through one of its branches Presbyterianism. The study focuses on the establishment of the Central Presbyterian Church Garden of Olives, where through the literature and documentary focuses in Presbyterianism and its operations in the city of São Paulo. Protestantism is established in Brazil so incipient in the late nineteenth century through the early missionaries who came here with the purpose of establishing its various ramifications generated by the reform movement of the sixteenth century. A set of economic, social and judicial greatly facilitated the Protestant Gospel message found good acceptance among Brazilians, mainly arising between the liberal elite of the republican regime. At the turn of the twentieth century the City of St. Paul plays a predominant role in driving the development guidelines and policies of the country and Protestantism with its progressive message rises this locomotive and enjoy a positive opportunities that are available and establish strong communities in the capital and surroundings. But Presbyterianism shares the same divisive symptom of his peers retired and soon experienced its first internal divisions. In 1903 occurs the first major division, resulting in two denominations: the Presbyterian Church of Brazil and the Independent Presbyterian Church. A few years later, this second term simultaneous experiences two divisions: the Conservative Presbyterian Church and the Christian Church of St. Paul (1942). The Presbyterian Church Garden of Olives is also the result of a process dividing the ecclesiastical history of the United Presbyterian Church of Sao Paulo. In this research takes place there is an effort to explain the reasons and motivations that contributed most to the formation of a Presbyterian church in the city center and its efforts to establish itself. We highlight the charismatic person of Rev. Joseph Borges dos Santos Jr. who initiated, conducted and concluded this process separatist. / A presente dissertação analisa a implantação do protestantismo na capital paulista, através de um de seus ramos o presbiterianismo. O estudo tem como foco central o estabelecimento da Igreja Presbiteriana Jardim das Oliveiras, onde através da pesquisa bibliográfica e documental, enfoca-se o presbiterianismo e sua atuação na cidade de São Paulo. O protestantismo estabelece-se no Brasil de forma ainda incipiente no final do século dezenove através dos primeiros missionários que aqui chegaram com o propósito de estabelecerem suas diversas ramificações geradas pelo movimento reformador do século dezesseis. Um conjunto de fatores econômicos, sociais e judiciais facilitou muito para que a mensagem evangélica protestante encontrasse boa aceitação entre os brasileiros, principalmente entre a elite liberal advinda do regime republicano. Na virada para o século vinte a Cidade de São Paulo assume um papel predominante na condução do desenvolvimento e diretrizes políticas do país e o protestantismo com sua mensagem progressista sobe nesta locomotiva e aproveita de forma positiva as oportunidades que lhe são disponibilizadas e estabelece comunidades fortes na capital e aos arredores. Mas o presbiterianismo compartilha do mesmo sintoma divisionista de seus pares reformados e logo experimenta suas primeiras cisões internas. Em 1903 ocorre a primeira grande divisão, dando origem a duas denominações: a Igreja Presbiteriana do Brasil e a Igreja Presbiteriana Independente. Poucos anos depois, esta segunda denominação experimenta duas divisões simultâneas: a Igreja Presbiteriana Conservadora e a Igreja Cristã de São Paulo (1942). A Igreja Presbiteriana Jardim das Oliveiras também é resultado de um processo divisório na história eclesiástica da Igreja Presbiteriana Unida de São Paulo. No transcorre desta pesquisa há um esforço para expor as razões e motivações que contribuíram para a formação de mais uma igreja presbiteriana no centro da cidade e seus esforços para se estabelecer. Destaca-se a pessoa carismática do Rev. José Borges dos Santos Jr. que iniciou, conduziu e concluiu este processo separatista.

This thesis studies sectarianism in New South Wales from 1947 through to 1981. This was a period of intense change in Australian socio-cultural history, as well as in the history of religious cultures, both within Australia and internationally. Sectarianism, traditionally a significant force in Australian socio-cultural life, was significantly affected by the many changes of this period: the religious revival of the 1950s, the rise of ecumenism and the Second Vatican Council in the 1960s, as well as postwar mass-immigration, the politics of education, increasing secularism in Australian society and the Goulburn schools closure of 1962, which was both a symptom of the diminishing significance of sectarianism as well as a force that accelerated its demise. While the main study of sectarianism in this thesis ends with the 1981 High Court judgment upholding the constitutionality of state aid to non-government schools, this thesis also traces the lingering significance of sectarianism in Australian society through to the early twenty-first century through oral history and memoir. This thesis offers a contribution to historical understanding of sectarianism, examining the significance of sectarianism as a discursive force in Australian society in the context of social, political and religious cultures of the period. It argues that while the significant social and religious changes of the period eroded the discursive power of sectarianism in Australian society, this does not mean sectarianism simply vanished from Australian society. While sectarianism became increasingly insignificant in mainstream Australian socio-political life in this period, sectarianism -- both as a discourse and ideology -- lingered in social memory and in some religious cultures.