京都大学 / 0048 / 新制・課程博士 / 博士(地域研究) / 甲第20492号 / 地博第211号 / 新制||地||76(附属図書館) / 京都大学大学院アジア・アフリカ地域研究研究科東南アジア地域研究専攻 / (主査)准教授 片岡 樹, 教授 速水 洋子, 教授 清水 展, 教授 櫻井 義秀 / 学位規則第4条第1項該当 / Doctor of Area Studies / Kyoto University / DFAM

abstract: This dissertation illuminates overlaps in Mormonism and the New Spirituality in North America, showing their shared history and epistemologies. As example of these connections, it introduces ethnographic data from women who are members of the Church of Jesus Christ of Latter-day Saints in order to show (a) how living LDS women adapt and integrate elements from the New Spirituality with Mormon ideas about the nature of reality into hybrid spiritualities; and (b) how they negotiate their blended religious identities both in relation to the current American New Spirituality milieu and the highly centralized, hierarchical, and patriarchal Church of Jesus Christ of Latter-day Saints. The study focuses on religious hybridity with an emphasis on gender and the negotiation of power deriving from patriarchal religious authority, highlighting the dance between institutional power structures and individual authority. It illuminates processes and discourses of religious adaptation and synthesis through which these LDS women creatively and provocatively challenge LDS Church formal power structures. / Dissertation/Thesis / Ph.D. Religious Studies 2012

James Leslie Mitchell's critique of modern society, a society which nurtured aggression, colonialism, religion, racism, and gender bias, was rooted in his background, experience and commitment. Being a revolutionary writer, he held progressive and visionary views, and claimed his works were propaganda, carrying messages to reshape society on ancient values and socialist principles. In his Scottish short stories (written under his pseudonym Lewis Grassie Gibbon) wives and daughters were neglected and ignored, yet forced to do menial tasks on the farm. Women in his English stories and novels were better situated and educated, taking an active role in their own development, showing determination to exercise free will and develop self-awareness, and encouraging others to emancipate themselves. A number of characters accepted atheism and Communism, and believed in Diffusionism wherein people were simple, cooperative, without malice. Undoubtedly, Mitchell/Gibbon's crowning achievement was A Scots Quair. Chris Guthrie embodied the qualities of his earlier heroines. She loved the soil but disliked the workings, preferred the accuracy of English words and deplored the crude talk of the farming communities; yet she was impelled to carry on as a farmer. Chris was married three times, widowed twice, separated once, had one son, and few friends; and lived in a croft, a manse and a boarding house. She abhorred war, favoured birth control, had a glimmering of the Golden Age, and exhibited the attitudes, beliefs and opinions of her creator. / Thesis / Master of Arts (MA)

Made available in DSpace on 2016-04-25T19:20:30Z (GMT). No. of bitstreams: 1 Maria Elise Gabriele Baggio Machado Rivas.pdf: 654029 bytes, checksum: 8ab398f82d5d39cd4a345dca04499276 (MD5) Previous issue date: 2014-03-06 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The aim of our work is to analyze the professional field of Theology after the regulation for women, considering that the formal status of the graduation course in Theology has provided an aspect of equality, and defined the vocational training and career.The formalization of the course of Theology, approved by the Ministry of Education and Culture, provides a new situation concerning the religious training as well as the vocational training path. When Theology was recognized as a discipline, it consequently turned to be ruled by the educational system of the country, allowing everyone to apply for the course, and to take it as a career. Taking into account this new situation, this dissertation intends to discuss the professionalization for women in the field of Theology in the context of patriarchy.Our sources include interviews with graduated and undergraduated students from five different institutions officially authorized by the Ministry of Education and Culture in the city of São Paulo in order to verify whether changes occurred for the female theologians and their careers / O objetivo de minha pesquisa é analisar o campo profissional da Teologia pós-regulamentação para mulheres, tendo em vista a oficialização do bacharelado em Teologia, que estabeleceu o caráter isonômico e o escopo da formação de profissionais. Para atingi-lo, retomei o início do ensino superior no país e a exclusão das mulheres do mesmo, o que gerava desigualdades de acesso ao saber a partir da concepção de gênero. Desigualdadesustentada pela ciência e pelo poder simbólico da tradição judaico-cristã, que estabelecia o que cabia aos homens e mulheresfazer e saber.Fiz um breve relato da dificuldade vivida pelas mulheres neste processo de formação e profissionalização. Desta forma, a oficialização da Teologia,pelo Ministério da Educação e Cultura, não é deslocada da situação geral do ensino superior e consequente profissionalização no Brasil, porém tem sobre si a valência da formação religiosa vocacional, difundido no seio das religiões judaico-cristãs como inerente aos homens. Contudo, a Teologia, ao serreconhecida como curso superior,passou a ser regida pelas leis educacionais de nosso país, e o princípio de isonomia, permitiu,assim, que qualquer pessoa, inclusive as mulheres e leigos que sofriam restrições nesta área, tivessem acesso ao curso, bem como a exercer a Teologia como profissão após sua formação. A partir disso, discutimos a profissionalização das mulheres na Teologia, a questão de gênero e relações de poder, bem como a divisão sexual do trabalho presente na formação e campo profissional da Teologia. Para investigar esta questão, optei por pesquisa de campo, entrevistando alunos e alunas egressos (as) de cinco instituições, reconhecidas pelo Ministério da Educação e Cultura, da grande São Paulo, para saber se mudanças ocorrerem no campo profissional para teólogasformadas no período pós-regulamentação

The aim of this study was to explore the purposes and effects of women’s leadership in rituals in relation to their social and religious role in society. This was carried out by using qualitative methods and analyzing the data by using ritual theory and theories on religion and gender. The interviews and observations focused on two rituals carried out by women: the Partiv Puja and the Chhath Puja. The results show that women participate in the rituals for religious, cultural, and social reasons, and that their participation in the rituals could be viewed as a reclaim of the public space of religious practice. Furthermore, the women’s participation and leadership in rituals could also, from a ritual theoretic perspective, be viewed as a tool to refuse and change social power structures. The research was carried out in Varanasi, India, during an eight-week Minor Field Study and the study was performed by using observations and interviews, which were conducted between the 21st of October and the 2nd of December 2018 / Målet med denna studie var att utforska syften och följder av kvinnors ledarskap och deltagande i religiösa ritualer i relation till deras sociala och religiösa roll i samhället. Studien genomfördes genom kvalitativa metoder samt en analys av resultaten ur ett ritualteorietiskt perspektiv, samt med hjälp av teorier om religion och kön. Intervjuerna och observationerna fokuserade på två ritualer som utförs av kvinnor: Partiv Puja och Chaath Puja. Resultaten visar att kvinnor deltar i ritualerna av religiösa, kulturella och sociala anledningar, samt att deras deltagande skulle kunna ses som ett återtagande av den offentliga platsen för religiöst utövande. Tilläggningsvis skulle kvinnors deltagande och ledarskap i ritualer, ur ett ritualteoretiskt perspektiv, även kunna ses som verktyg för att gå emot, och förändra, sociala maktstrukturer. Studien genomfördes i Varanasi, Indien, under en åttaveckors Minor Field Study och utfördes genom observationer och intervjuer. Dessa ägde rum mellan den 21:a oktober och den 2:a december 2018.

Although Swazi women's contribution to national development has been phenomenal, they like any other women in patriarchal societies confront an overbearing situation in which they have been regarded and treated as minors, both in the family and most spheres of public life. This has largely been due to the social construction of gender. Traditional gender-based attitudes, deeply ingrained in the people's mind set, not infrequently, have limited women's access to and control of various aspects of public life, and impinge on their rights, most especially the rights to selfdetermination and equal participation in the decision making process. Coupled with religion which influences "the deepest level of what it means to be human" (King, 1994:4) and zealous cultural conservatism, the Swazi women, with a few notable exceptions, experience an asymmetry of power due to the pervasive nature of gender. Nonetheless, the history of Swaziland bears testimony, however muted, to a legacy ofwomen's struggles to overcome gendered conditions imposed upon them either by taking full advantage of their spiritual endowment and charisma to overcome attitudinal barriers or by organising themselves into groups to work for the social transformation of their conditions and status. This study examines the Swazi women's search for gender equality. It discusses the social and cultural context of gender in Swaziland, the various moments in the Swazi women's quest for equality and its manifestations, and the push and pull effect of religion and culture. Particular attention is given to four organisations, namely Lutsango lwakaNgwane (loosely referred to as women's regiments), the Council of Swaziland Churches, the Women's Resource Centre (Umtapo waBomake) and Swaziland Action Group Against Abuse (SWAGAA). The study shows that Swazi women have, across a passage of time, adopted different strategies, including ritual, economic empowerment and creation of new knowledge through promotion of gender awareness and social advocacy either in a womanist approach that accepts women's embeddedness in Swazi culture or in the liberal feminist tradition that espouses women's individual rights. However, the study shows that the women's movement has yet to reach the critical mass level so as to influence public policy and come to terms with the deconstruction of the dominant gender ideology. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

Although Swazi women's contribution to national development has been phenomenal, they like any other women in patriarchal societies confront an overbearing situation in which they have been regarded and treated as minors, both in the family and most spheres of public life. This has largely been due to the social construction of gender. Traditional gender-based attitudes, deeply ingrained in the people's mind set, not infrequently, have limited women's access to and control of various aspects of public life, and impinge on their rights, most especially the rights to selfdetermination and equal participation in the decision making process. Coupled with religion which influences "the deepest level of what it means to be human" (King, 1994:4) and zealous cultural conservatism, the Swazi women, with a few notable exceptions, experience an asymmetry of power due to the pervasive nature of gender. Nonetheless, the history of Swaziland bears testimony, however muted, to a legacy ofwomen's struggles to overcome gendered conditions imposed upon them either by taking full advantage of their spiritual endowment and charisma to overcome attitudinal barriers or by organising themselves into groups to work for the social transformation of their conditions and status. This study examines the Swazi women's search for gender equality. It discusses the social and cultural context of gender in Swaziland, the various moments in the Swazi women's quest for equality and its manifestations, and the push and pull effect of religion and culture. Particular attention is given to four organisations, namely Lutsango lwakaNgwane (loosely referred to as women's regiments), the Council of Swaziland Churches, the Women's Resource Centre (Umtapo waBomake) and Swaziland Action Group Against Abuse (SWAGAA). The study shows that Swazi women have, across a passage of time, adopted different strategies, including ritual, economic empowerment and creation of new knowledge through promotion of gender awareness and social advocacy either in a womanist approach that accepts women's embeddedness in Swazi culture or in the liberal feminist tradition that espouses women's individual rights. However, the study shows that the women's movement has yet to reach the critical mass level so as to influence public policy and come to terms with the deconstruction of the dominant gender ideology. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)