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The aim of the thesis is to trace the development of the parochial ministry in the archdeaconry of Huntingdon from 1109 to 1547 and to examine the effects on this ministry of patronage exercised by the crown, the laity, the monasteries; the clergy, the colleges and the pope. The Introduction describes the area of ministry,namely the archdeaconry and the different types of parish within it. This is followed by a discussion of the source materials used in this study. The thesis is divided into three main sections under the headings, 'Patronage and Patrons', 'The Clergy' and 'The Church and The Laity'. The section on 'Patronage and Patrons' examines the use and abuse of the patronage system. The appropriation of churches by the monastic houses and its effect on the parishes is examined in detail. Disputes which affected all forms of patronage are also considered. The section on 'The Clergy' deals with their life and work in the archdeaconry. The attempts made by the bishops to provide an educated clergy is examined in detail. The problems connected with absenteeism and pluralism and the effects on ministry are considered. The section on 'The Church and The Laity' relies very much on mid-fifteenth-century documents as little material is available for the earlier period. The section shows how much the laity were involved in the life of the Church, especially in their membership of fraternities and guilds. Wills which provide details of life during this later period are examined. A special section on the controversial subject of the response of both the clergy and the laity to the sixteenth century reforms follows. In the final chapter observations are made on the whole period and some conclusions are drawn on the work of the Church throughout four and a half centuries.

Social control is an important element to consider when examining crime and delinquency within a neighborhood. To date, the majority of research pertaining to social control has focused on informal social control at the private level. Recent research has suggested, however, that informal social control at the parochial level is gaining significance due to changes within society. Using individuals' perceptions measured through survey data in Peoria, Illinois, this study seeks to determine if neighborhood structural and social characteristics, posited by social disorganization theory, influence parochial informal social control actions the same way they influence private informal social control actions. Results show that neighborhood structural characteristics influence citizen perceptions of parochial informal social control. Individuals' living in disadvantaged and racially/ethnically diverse neighborhoods were more likely to perceive their neighbors to participate in parochial informal social control actions, e.g. calling the police, than individuals' who live in more advantaged neighborhoods. This suggests that social disorganization theory does not explain parochial informal social control the same way that it has been shown to explain private informal social control. Future studies should rely upon a variety of theoretical perspectives to better test the determinants of parochial informal social control, as well as examine other factors (such as police-citizen relations) that may influence individuals' perceptions of their neighbors participation in parochial informal social control.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / The purpose of this study was to determine the extent to which the religiousness of the Seventh-day Adventists with no parochial education differs from those with some or all of their education in parochial schools. The sample was randomly chosen from the adult membership of eight Adventist churches within fifty miles of Boston. / 2031-01-01

The purpose of this study is to make an investigation of certain governmental policies in relation to parochial schools and to ascertain reasons why parents enroll their children in parochial schools instead of public schools.

Este estudo se propõe a analisar concepções e práticas da Escola Paroquial do Povoado de Serrote, uma pequena comunidade no sertão da Bahia, entre 1941 e 1957; essa escola fazia parte de uma rede de escolas paroquiais fundadas pelo Padre austríaco cisterciense, Alfredo Haasler, no município de Jacobina - BA, que tinha como principal objetivo catequizar a população, contando com o apoio de parte da elite local. A implantação dessas escolas, além da realização de outros trabalhos assistenciais, tornou o referido padre uma figura extremamente conhecida e politicamente importante naquela região, exercendo muitas vezes uma influência maior que a do Estado. A escola paroquial possuía uma estrutura simples, funcionando com uma única classe, no sistema de ensino multisseriado, oferecendo ensino primário gratuito para crianças e adolescentes, oriundas de diferentes condições sociais. As professoras eram todas mulheres e solteiras, estando sujeitas a um rígido controle do comportamento; tendo o seu trabalho associado a uma missão religiosa. Com base em uma pedagogia tradicional, a escola procurava manter a ordem e a disciplina através da utilização de castigos físicos, bem como da distribuição de prêmios aos melhores alunos. A escola paroquial possuía uma sintonia com os valores patrióticos e nacionalistas propagados pelo Estado Novo, mesmo após a sua queda, sendo o civismo, ao lado da religião, um forte componente disciplinador. As festas cívicas e religiosas eram comemoradas com muito empenho, constituindo verdadeiros espetáculos, que envolviam toda a comunidade. A idéia de formar um cidadão católico, civilizado, higienizado e disciplinado, constituía o principal objetivo dessa escola. No entanto, havia resistências a esse sistema, identificadas através do cruzamento das diferentes fontes utilizadas na pesquisa (depoimentos orais, documentos escolares, jornais e fotografias), sendo possível perceber uma distância entre a norma e a prática. / This study is aimed at analyzing conceptions and practices of the Parochial School in the Serrote Settlement, a small community inland Bahia (Brazil), between 1941 and 1957. Such a school was part of a series of parochial units founded by the Austrian Cistercian Monk Alfredo Haasler in the municipality of Jacobina (Bahia), the main aim of which was to catechize the population with the support of the local elite. By establishing the school and carrying out charity work Monk Haasler became an extremely well-known and politically important character in the region, often wielding more influence than the State. Characterized by a simple structure, the Parochial School had a single multigrade classroom that offered free primary schooling for children and teenagers from a variety of social backgrounds. All teachers were female and single, subjected to a strict behavior control, whose work was associated with a religious mission. Based on a traditional pedagogical approach, the school sought to keep order and discipline by resorting to physical punishment and awarding prizes to the best students. In tune with the patriotic and nationalistic values conveyed by the Brazilian New State regime, even after it was overthrown, civism was used together with religion as a disciplinary component. Religious and civic festivities were diligently celebrated, making them spectacular shows involving the whole community. The school ultimately aimed to shape a catholic, civilized, hygienized and disciplined citizen. However, such a system faced some resistance, as could be identified by cross-referring different sources (oral accounts, school documents, newspapers and photographs) during this research work, thus revealing a gap between the norm and its practice.

Understanding why people become involved in terrorism is vital to inhibiting recruitment and radicalisation, and therefore preventing terrorist attacks. The question of why people support, engage with, and participate in terrorism is addressed in this thesis. Insights into the causes of terrorism and the process of radicalisation are garnered from social and evolutionary psychology in an effort to add an additional interdisciplinary layer of theoretical understanding to existing political science research. The central argument made in this thesis is that certain psychological processes (social identity), and mechanisms (parochial altruism), influence people to favour ingroups and disfavour outgroups in light of particular intergroup cues. Although social identity theories and the concept of parochial altruism pertain to the same argument for bias towards ingroups, which may also entail bias against outgroups, they arrive at this position in different ways and therefore offer alternative insights into what conditions trigger this bias, and responses to it. A novel experimental paradigm with student participants generated data to investigate the evolved mechanism parochial altruism. Social identity theories were applied to certain features of the radicalisation process to explain how and why identification with the Muslim Umma (worldwide community) occurs, which is a central feature of radicalisation in Al-Qaeda type groups. The insights challenge some of the assumptions made by scholars about the nature of radicalisation and terrorism. This thesis considers the process of radicalisation to be rooted in, and influenced by, normal psychological processes and mechanisms that are present in all humans. Although there are caveats, this thesis provides new avenues of exploration and further research to investigate terrorism, radicalisation, and intergroup conflict more generally.

Empathy, the ability to feel and/or understand another’s emotional state, plays a significant role in interpersonal interactions, mitigating hostility and enhancing affiliation and helping. However, empathy also biases interpersonal reactions. For example, at the group level empathy can become amplified towards members of their ingroup and blunted towards individuals in outgroups, a term called parochial empathy. Currently, no validated measures of parochial empathy at the dispositional level exist, and development of such a scale would be important to understanding the role of group-based emotions in prejudice and discrimination against outgroups. I conducted five studies to develop and validate a self-report Trait Parochial Empathy Scale (TPES) that could measure tendencies to respond with parochial empathy across any set of group membership categories. Study 1 assessed the factor structure of the TPES through exploratory and confirmatory factor analyses while Study 2 attempted to replicate the Study 1 factor structure and assess concurrent and divergent validity of the TPES using attitudinal measures. Study 3 assessed the temporal consistency of the TPES. Study 4 examined whether the TPES could be flexibly used across a variety of groups by assessing its relation to various outcomes across different ingroup and outgroup combinations. Finally, Study 5 assessed the ability of the TPES to predict in vivo behavior.

Este estudo se propõe a analisar concepções e práticas da Escola Paroquial do Povoado de Serrote, uma pequena comunidade no sertão da Bahia, entre 1941 e 1957; essa escola fazia parte de uma rede de escolas paroquiais fundadas pelo Padre austríaco cisterciense, Alfredo Haasler, no município de Jacobina - BA, que tinha como principal objetivo catequizar a população, contando com o apoio de parte da elite local. A implantação dessas escolas, além da realização de outros trabalhos assistenciais, tornou o referido padre uma figura extremamente conhecida e politicamente importante naquela região, exercendo muitas vezes uma influência maior que a do Estado. A escola paroquial possuía uma estrutura simples, funcionando com uma única classe, no sistema de ensino multisseriado, oferecendo ensino primário gratuito para crianças e adolescentes, oriundas de diferentes condições sociais. As professoras eram todas mulheres e solteiras, estando sujeitas a um rígido controle do comportamento; tendo o seu trabalho associado a uma missão religiosa. Com base em uma pedagogia tradicional, a escola procurava manter a ordem e a disciplina através da utilização de castigos físicos, bem como da distribuição de prêmios aos melhores alunos. A escola paroquial possuía uma sintonia com os valores patrióticos e nacionalistas propagados pelo Estado Novo, mesmo após a sua queda, sendo o civismo, ao lado da religião, um forte componente disciplinador. As festas cívicas e religiosas eram comemoradas com muito empenho, constituindo verdadeiros espetáculos, que envolviam toda a comunidade. A idéia de formar um cidadão católico, civilizado, higienizado e disciplinado, constituía o principal objetivo dessa escola. No entanto, havia resistências a esse sistema, identificadas através do cruzamento das diferentes fontes utilizadas na pesquisa (depoimentos orais, documentos escolares, jornais e fotografias), sendo possível perceber uma distância entre a norma e a prática. / This study is aimed at analyzing conceptions and practices of the Parochial School in the Serrote Settlement, a small community inland Bahia (Brazil), between 1941 and 1957. Such a school was part of a series of parochial units founded by the Austrian Cistercian Monk Alfredo Haasler in the municipality of Jacobina (Bahia), the main aim of which was to catechize the population with the support of the local elite. By establishing the school and carrying out charity work Monk Haasler became an extremely well-known and politically important character in the region, often wielding more influence than the State. Characterized by a simple structure, the Parochial School had a single multigrade classroom that offered free primary schooling for children and teenagers from a variety of social backgrounds. All teachers were female and single, subjected to a strict behavior control, whose work was associated with a religious mission. Based on a traditional pedagogical approach, the school sought to keep order and discipline by resorting to physical punishment and awarding prizes to the best students. In tune with the patriotic and nationalistic values conveyed by the Brazilian New State regime, even after it was overthrown, civism was used together with religion as a disciplinary component. Religious and civic festivities were diligently celebrated, making them spectacular shows involving the whole community. The school ultimately aimed to shape a catholic, civilized, hygienized and disciplined citizen. However, such a system faced some resistance, as could be identified by cross-referring different sources (oral accounts, school documents, newspapers and photographs) during this research work, thus revealing a gap between the norm and its practice.