Thesis (D. Min.)--Erskine Theological Seminary, 1998. / Abstract. Includes bibliographical references (leaves 134-135).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 1999. / Abstract and vita. "The specific purpose of this thesis-project is to examine whether narrative (storytelling and storylistening) can be a significant tool in bringing about reconciliation between Aborigines, Anglo-Australian missionaries and other persons in the Wadeye local church, Northern Territory, Australia"--Introd. Includes bibliographical references (leaves 301-320).

Thesis (D. Min.)--Erskine Theological Seminary, 1998. / Abstract. This is an electronic reproduction of TREN, #064-0026. Includes bibliographical references (leaves 134-135).

Thesis (Ph. D.)--School of Business and Public Administration and School of Education. University of Missouri--Kansas City, 2004. / "A dissertation in public affairs and administration and urban leadership and policy studies in education." Advisor: Joseph F. Singer. Typescript. Vita. Description based on contents viewed Feb. 27, 2006; title from "catalog record" of the print edition. Includes bibliographical references (leaves 154-160). Online version of the print edition.

Thesis (Ph. D.)--Concordia Theological Seminary, 2005. / Abstract and vita. Includes bibliographical references (leaves 281-297).

This thesis explores the concept of healing used by Canada’s Truth and Reconciliation Commission and survivors as a conceptual tool to address and redress the legacy of residential schools. Using public testimony and selected interviews, I explore how the TRC’s statement-gathering process is perceived and experienced by survivors. This thesis also documents the personal tensions and political limits encountered during the implementation of a globalized, institutional process of truth-telling applied to resolve diverse and localized ‘traumas’ experienced by students enrolled in dozens of residential schools. This approach illustrates the inherent shortcomings of a top-down approach to solving residential school issues, drawing on the public testimonies of survivors to identify tensions between a national process and survivor-led and community-based alternatives for healing. Despite its intention to create a forum that allows survivors to tell their story about residential schools, the TRC has also, often, been used as space of political activism and social critique. Survivors have used the public testimonial spaces offered by the TRC to both critique the Canadian government’s commitment to reconciliation and also to demand more effective forms of redress, which have subtly shaped and transformed the TRC during its mandate. Thus, while I draw attention to institutional practices, ideologies and power relations shaping the TRC, I also emphasize how people perceive, engage and transform the process as a result.

Class of 2008 Abstract / Objectives: To compare the completeness of patient medication history collected upon admission at the University Medical Center (UMC) in Tucson, Arizona with that collected by RxAccordTM insurance claims database. Methods: An inferential retrospective chart review. A random list of 300 patients admitted to UMC from January 1, 2007 to June 30, 2007 who utilized specific insurance companies was obtained. Of those 300 patients, the first 100 patients found in the RxAccordTM database were included in this study. UMC recorded admission medication history was noted for each patient and compared against the RxAccordTM retail pharmacy adjudicated medication database. The main outcome measured was the number of medication discrepancies. The independent variable was the type of medication reconciliation conducted (RxAccordTM ) vs. physician compiled upon admission to UMC. Results: A total of ninety-five charts were used in this study. UMC admission medication reconciliation records had an average of 2.21 missing medications per patient whereas RxAccordTM had an average of 1.01 missing medications per patient. Of the medications missing on the RxAccordTM database, almost 50% (46/96) were OTC medications. On average, UMC had fifty-one medications that had discrepancies (i.e. route, strength or directions). On the other hand, RxAccordTM contained no discrepancies. A total of 17 out 95 records (18%) were missing medication reconciliation forms in their medical record. Conclusions: Information collected by RxAccordTM produced a more complete patient medication reconciliation history than that compiled upon admission at UMC. An insurance claims database may provide, a significantly more accurate method of medication reconciliation.

Thesis advisor: O. Ernesto Valiente / Thesis advisor: M. Shawn Copeland / The process of peace and reconciliation after conflict is based on developing a spiritual disposition of compassion that is informed by God’s grace and expressed through virtues of faith, hope and charity. Empowered by God’s grace individuals and communities can be transformed and enabled to work in solidarity with victims of violence in ways that seek to change social structures of sin and suffering. Compassionate understanding can shape and inform individuals and communities toward practices of truth-telling, justice, forgiveness and reconciliation. Solidarity and compassion underlie a Christian discipleship that nurtures healing of memories, rehabilitation of victim and perpetrators in order to reintegrate them in society. This encounter has a transformative potential for participants as they begin to share a common story and envision a reconciled future. / Thesis (STL) — Boston College, 2017. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Thesis advisor: John Baldovin / Twentieth century is an epoch that has known the ravages of war, violence, oppression, exploitation and conflict. In a century marked by great human brokenness which has escalated the alienation from God, from one another and from the whole of creation; what would be the proper mission of the Church in such a context? This breakdown of the whole human family which has led to great suffering stares us in the face. It has been an epoch with two world wars, genocides, nature‘s rebellion as the weather and atmospheric conditions have been unpredictable and above all that world development has taken place on the heads of billions of people who live in abject poverty. In a world torn apart by conflicts and division, reconciliation becomes a necessary theological theme for mission, if we are to work for a better future for "All have sinned and fall short of the glory of God" (Rom. 3:23). / Thesis (STL) — Boston College, 2009. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

This dissertation argues that the operating temporal logic at the core of the state sanctioned models of forgiveness and reconciliation is a view of the past as apocalyptic in the future. The past as an apocalyptic imaginary hovers over the present like a ghost threatening repetition. In this political conception of the past, it is not simply a matter of chronology i.e. genocide and its aftermath. Rather, in the injunction to overcome the past through continuous remembrance, the past is made agentive in the present. This animation of the past in the present renders it continually dangerous lest it return as the future: the present must be continually mobilized, watchful and cautious so that the violent past does not return as the future. This temporal logic is reflected in the juridical demand for apologies and pardons, as mandated by the Rwandan state. The state attempts to control both ends of the equation: it demands collective catharsis on the grounds that without it Rwanda cannot overcome its past, but it simultaneously fixes in advance, and by law, the outcome of catharsis: forgiveness and reconciliation. Using fieldwork, individual and group interviews conducted in labour camps for perpetrators (Travaux d'Intérêt Général) as well as participant observation in 'unity' associations (cooperatives), this dissertation demonstrates how this model for apologies and reconciliation collapses under the weight of the internal contradiction of both demanding catharsis and controlling its result: the necessity for reconciliation. Individuals publicly perform a demonstration of affect that they circumvent and push against in their everyday experiences away from the audience. When the performances themselves fail—as they do on occasion—the language of ‘trauma’ (in the case of the victim) and ‘genocide denial’ (in the case of the perpetrators) is mobilized in order to secure the impossible demand to perform private feelings in public ceremonies wherein the meaning of such performances is juridically defined in advance. The result, I argue, are public scenes of unity, in which individuals perform a socially shared code of acting in public that they often push against away from an audience. In their lives, Rwandans constantly wrestle with this past and its traces in the everyday, sometimes in accordance to the public narrative of reconciling but also in opposition to it. There is in other words messiness on the ground, which suggests that the predominant models for thinking about post-conflict spaces along the binaries reconciliation or violence miss this complexity. I propose, the notion of an afterlife of violence as a conceptual tool. This allows us to move away from the possibility of resolvability and redemptive narratives and instead opens up the possibility of irresolvabilty: that of living with tension.