This study explored the experiences of Hausa young people in the Jos ethno-religious crisis. It sought to answer the following research question: is there evidence of trauma resilience among the Hausa young people in Jos? If established, further enquiry into the methods employed by the social organisation to make its young people resilient was made. A qualitative study of 32 young people (16 females and 16 males) drawn from the social organisation discussed their experiences during the crisis in a focus group forum. In addition, 16 parents (consisting of 8 males and 8 females) discussed their experiences and observations of the young people's behaviours during and after the crisis. Furthermore, focus group discussions were held with some hospital workers (comprising 2 male and 4 female staff) to gain insight into their experiences of working with the young people during the crisis. Five traditional/religious leaders in Jos were also interviewed to share their experiences during and after the crisis. Focus groups, picture drawings and individual interviews were used to capture and illuminate on the young people's experiences. The results revealed that there is high level of resilience among the young people. The young people through their discussions and pictures demonstrated that they had faced many difficulties during the crisis, and presented symptoms of trauma, but these symptoms were not severe enough to attract a diagnosis of PTSD and did not require treatment. All the young people reported a great deal of anxiety and fear (100%), and avoiding some parts of Jos (100%); however, none reported increased irritability (0%) and none reported symptoms of hypervigilance or insomnia (0%). However, the pictures drawn by the young people revealed lots of trauma, some dealing directly with crisis and others in different areas of their lives. Girls reported more traumatic incidents than boys. Likewise, the younger age group (7-12 years) reported more traumatic incidents than the older age group (13-18years). Furthermore, all the young people reported engagement with religiosity/spirituality; social support; cultural factors such as the socialisation process; and individual resources to contain the effects of the conflict and to remain healthy. The young people also gave reasons why they used religion/spirituality; most mentioned it gave them confidence, independence and hope. Gender and age differences were revealed. Girls used more emotion-focused channels to cope with the difficulties in addition to religion/spirituality. Boys used problem-solving channels in addition to religion/spirituality. The younger age group also used more of an emotion focus in addition to religiosity, while the older age group used more problem-solving techniques. The results from the parents, hospital workers and traditional/religious leaders further corroborate the findings from the young people. The findings were discussed alongside the literature (Millwood, 1995, Koenig, King, & Carson, 2012, Bracey, 2010). It is recommended that in times of recovery of a post-conflict society, religion and the indigenous methods should be explored and employed to get the young people out of their emotional difficulties.

Thesis advisor: Ali Banuazizi / The resurgence of religious violence in the twentieth and twenty-first centuries has led to a growing academic interest in the religionization of politics. Weary of the failures of secular nationalism in ensuring national security and protecting the right to self-determination, many communities have turned to religious nationalism to meet these political needs. As a result, some religious nationalist movements and organizations have resorted to violence in promoting their political agendas. This thesis conducts a comparative analysis of the Israeli-Palestinian conflict and the Rohingya crisis in Myanmar in order to investigate the relationship between religion and violence and how this relationship contributes to the intractability of ethnic conflict. Key findings include symbiotic relationships between religious nationalist organizations and civil society, as well as latent processes of religious “Othering.” Implications for future peace-building efforts are explored, with a key focus on interfaith dialogue and grassroots activism. / Thesis (BA) — Boston College, 2020. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: Arts & Sciences Honors Program. / Discipline: Policital Science.

Submitted by admin tede (tede@pucgoias.edu.br) on 2017-04-27T11:58:27Z No. of bitstreams: 1 WESLEY DOS SANTOS RIBEIRO.pdf: 2389154 bytes, checksum: 29a9a6620f15d8ee8603e365a9306ec3 (MD5) / Made available in DSpace on 2017-04-27T11:58:27Z (GMT). No. of bitstreams: 1 WESLEY DOS SANTOS RIBEIRO.pdf: 2389154 bytes, checksum: 29a9a6620f15d8ee8603e365a9306ec3 (MD5) Previous issue date: 2017-02-03 / The present study takes an approach of scientific analysis of the relation between religion and violence in Brazil, considering as religious intolerance several behaviors aggressive to the manifestation of faith of the Other. Tolerance and intolerance are studied in the conception of science. The general objective investigates the characteristics of religious intolerance through socio-cultural formation. The specific objectives seek to measure the importance of cultural identity in the religious conception; To approach the historical events of the Portuguese, Indian and African religious traditions, showing their religious influences in the violent practices against the Other, in the present time; Interpret the Brazilian religious syncretism; To focus on the practice of religious intolerance tending to develop violence. It is observed that religious violence has been marked in all cultures, presenting expiatory victims, extremists of fundamentalists, among others. Intolerance, prejudice and discrimination can be pointed out in many expressions and actions of people or groups who say they are based on dogmas. Persecutions, demonization of rituals and other are seen as signs of intolerance. Religious intolerance has repercussions in different social and religious segments, being revealed in the events that promote it. Overcoming intolerance is a sign that there is the promotion of tolerance. Religious faith is free, protected by laws. Diversities and social, cultural and religious divergences are examples of democracy and freedom of expression in the country. / O presente estudo faz uma abordagem de análise científica da relação entre religião e violência no Brasil, considerando como intolerância religiosa diversos comportamentos agressivos à manifestação de fé do Outro. A tolerância e a intolerância são estudadas na concepção da ciência. O objetivo geral investiga as características da intolerância religiosa pela formação sociocultural. Os objetivos específicos buscam dimensionar a importância da identidade cultural na concepção religiosa; abordar os acontecimentos históricos das tradições religiosas portuguesas, indígenas e africanas, mostrando suas influências de religiosidade nas práticas violentas contra o Outro, na atualidade; interpretar o sincretismo religioso brasileiro; enfocar a prática de intolerância religiosa tendente a desenvolver a violência. Constata-se que a violência religiosa tem sido marcante em todas as culturas, apresentando vítimas expiatórias, extremismos de fundamentalistas, entre outros. A intolerância, o preconceito e a discriminação podem ser apontados em muitas expressões e ações de pessoas ou grupos que dizem estar embasados em dogmas. As perseguições, a demonização de rituais e outra são vistos como sinais de intolerância. A intolerância religiosa repercute em diferentes seguimentos sociais e religiosos, sendo revelada nos acontecimentos que a promove. Superar a intolerância é sinal de que há a promoção da tolerância. A fé religiosa é livre, resguardada por leis. As diversidades e as divergências sociais, culturais e religiosas são mostras da democracia e da liberdade de expressão no País.

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-11-08T19:35:23Z No. of bitstreams: 1 LUÍS ANTÔNIO ALVES BEZERRA.pdf: 1963847 bytes, checksum: 24d18810a9a331d81b4323dd6db7b735 (MD5) / Made available in DSpace on 2018-11-08T19:35:23Z (GMT). No. of bitstreams: 1 LUÍS ANTÔNIO ALVES BEZERRA.pdf: 1963847 bytes, checksum: 24d18810a9a331d81b4323dd6db7b735 (MD5) Previous issue date: 2018-08-22 / This thesis aims at assessing violence to the detriment of women in the Old Testament, which served as a religious amalgam for her elimination in the social environment of male domination, but not before proceeding with an approach to Hebrew history, in addition to the contextualization of the ancient Hebrew codes : Covenant, Deuteronomy and Leviticus, with the intercalation and paradox of violence exercised against her in each of the Old Testament codices, which have been transfused into all societies, even the most modern, in the West. It contributed, therefore, the feminist historical oppression, by the patriarchal connotation biblical, religious and social for the enactment of laws that, notoriously, inhibited in the human genesis the devaluation by the feminine condition. Its recrudescence, in the social context, in Brazil needed to establish equality between the sexes, by the Federal Constitution of 1988 and specific punishment for gender violence, due to the publication of the Laws of Maria da Penha (Lei nº 11.340 / 2006), besides the Feminicide Law no. 13.104 / 2015), to reduce the existing androcentric intolerance in Brazilian society, still pending social re-signification, to reduce contempt, humiliation, monetization and domestic violence, so common in Brazilian homes. / Esta tese tem por fito aquilatar a violência em detrimento da mulher, no Antigo Testamento, que serviu de amálgama religioso para alijamento dela, no meio social de dominação masculina, não sem antes proceder uma abordagem da história hebraica, além da contextualização dos códigos antigos hebreus: Aliança, Deuteronômico e Levítico, com a intercalação e paradoxo da violência exercitada contra ela em cada qual dos códices veterotestamentários, que se transfundiram para todas as sociedades, até mesmo as mais modernas, no Ocidente. Contribuiu, assim, a opressão histórica feminina, pela conotação patriarcal bíblica, religiosa e social para a promulgação de leis que, notoriamente, inibiram na gênese humana o desvalor pela condição feminina. Seu recrudescimento, no contexto social, no Brasil necessitou estabelecer igualdade entre sexos, pela Constituição Federal de 1988 e punição específica pra a violência de gênero, em virtude da edição das Leis Maria da Penha (Lei nº 11.340/2006), além do Feminicídio (Lei nº 13.104/2015), para amainar a intolerância androcêntrica existente na sociedade brasileira, ainda pendente de ressignificação social, para diminuição do desprezo, humilhação, monetarização e da violência doméstica, tão comum nos lares brasileiros.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-06-20T17:25:36Z No. of bitstreams: 1 CLAUDIA POLETI OSHIRO.pdf: 1972835 bytes, checksum: 78790a21518f5f5bbd86e5b4ed28b36c (MD5) / Made available in DSpace on 2017-06-20T17:25:36Z (GMT). No. of bitstreams: 1 CLAUDIA POLETI OSHIRO.pdf: 1972835 bytes, checksum: 78790a21518f5f5bbd86e5b4ed28b36c (MD5) Previous issue date: 2017-03-29 / Domestic violence is a worrying phenomenon. In a concrete or symbolic way, it pervades the daily lives of many women who have experienced domestic violence situations. Once socially constructed, man is placed in an unequal position of power, these actions are often trivialized and reinforced by a society that is marked by patriarchy. Gender inequalities reinforce violence against women. My practice shows that many of these women seek help in religion, more specifically with their religious leaders who, in addition to agreeing with the violence that woman has lived, reinforce it through their religious beliefs. The cases seen at Casas Abrigo Regional Grande ABC attest that many women do not break the violence cycle because they belong to some religious institution and hear from their leaders discourses that legitimize submission and violence against women. This research intends to identify and analyze the Christianity influence in the violent family relations of Catholic and Evangelical women hosted in Casas Abrigo Regional Grande ABC and the same religious groups' perpetrators of violence against women. We will try to understand the violence consequences in these women's life, as well as to identify religion's influence in the masculine exercise of aggression and in the subjection of women to aggression. To approach these women, we chose two Reference Centers for Women's Care: “Marcia Dangremon” and “Vem Maria” as a field of this research. In order to approach the perpetrators of violence against women, we chose Centro de Referência Especializado de Assistência Social – CREAS de São Bernardo do Campo. / A violência doméstica é um fenômeno que nos preocupa. De forma concreta ou simbólica, ela perpassa o cotidiano de muitas mulheres que vivenciam situações de violência doméstica. Uma vez que construída socialmente, ao homem é posta uma posição desigual de poder, e estas ações muitas vezes são banalizadas e reforçadas por uma sociedade que é marcada pelo patriarcalismo. As desigualdades de gênero reforçam a violência contra as mulheres. A minha prática demonstra que muitas destas mulheres buscam ajuda na religião, mais especificamente com seus líderes religiosos, que, em sua maioria, além de compactuar com a violência vivida, a reforçam através de suas crenças religiosas. Os casos atendidos nas Casas Abrigo Regional Grande ABC atestam que muitas mulheres não rompem com o ciclo da violência, pelo fato de pertencerem a uma instituição religiosa e ouvirem de seus líderes discursos que legitimam a submissão e a violência contra as mulheres. Esta pesquisa pretende identificar e analisar a influência do cristianismo nas relações familiares violentas de mulheres católicas e evangélicas religiosas acolhidas nas Casas Abrigo Regional Grande ABC e de autores da violência contra as mulheres dos mesmos grupos religiosos. Procuraremos compreender as consequências da violência na vida dessas mulheres, bem como identificar a influência da religião no exercício masculino da agressão e na sujeição feminina à agressão. Como campo desta pesquisa escolhemos dois Centros de Referência de Atendimento à Mulher: “Marcia Dangremon” e “Vem Maria”, para abordagem com as mulheres. E o Centro de Referência Especializado de Assistência Social – CREAS de São Bernardo do Campo, para a abordagem com os autores de violência contra as mulheres.

The thesis investigates the interpretation of some of the most problematic passages of the Hebrew Bible/Old Testament, i.e. passages involving the concept or practice of herem. The texts under consideration contain prima facie divine commands to commit genocide as well as descriptions of genocidal military campaigns commended by God. The thesis presents and analyses the solutions that Christian interpreters through the ages have proposed to the concomitant moral and hermeneutical challenges. A number of ways in which they have been used to justify violence and war are also addressed. For the patristic and early medieval eras the thesis aims to be as comprehensive as possible in identifying and analysing the various interpretative options, while for later periods the focus lies on new developments. In addition to offering the most comprehensive presentation of the Wirkungsgeschichte of herem texts to date, the thesis offers an analysis and critical evaluation of the theologico-hermeneutical assumptions underlying each of the several approaches, and their exegetical and practical consequences. The resulting analytical taxonomy and hermeneutical map is an original contribution to the history of exegesis and the study of the interplay between religion and violence. The cognitive dissonance herem texts cause for pious readers is introduced as an inconsistent set of five propositions: (1) God is good; (2) the bible is true; (3) genocide is atrocious; (4) according to the bible, God commanded and commended genocide; (5) a good being, let alone the supremely good Being, would never command or commend an atrocity. If proposition (4) is assumed, at least one of the deeply-held beliefs expressed in the other four must be modified or given up. The introduction is followed by four diachronic chapters in which the various exegetical approaches are set out: pre-critical (from the OT to the Apostolic Fathers), dissenting (Marcion and other ancient critics), figurative (from Origen to high medieval times), divine-command-ethics,(from Augustine to Calvin) and violent (from Ambrose to Puritan North America). A concluding chapter presents near contemporary re-iterations and variations of the historic approaches.

In the years between 2012 and 2014, Burma has been shaken by waves of violence against Muslims which has resulted in destroyed mosques and shops, at least 140 000 displaced and 200 killed persons. The person who is said to lay behind this violence is the Burmese Theravada monk Ashin Wirathu. Being the founder and leader of the radical Buddhist movement 969, he has been accused of indirectly motivating violence against Muslims and has been portrayed with titles such as “The face of buddhist terror”. This essay investigates the relation between Wirathu and the anti-Muslim violence by applying the method of content analysis on a speech of him. Identifying an emphasis on subjects concerning politics, nationalism and anti-Muslim statements, these factors are contextualized to colonial and postcolonial Burma for the purpose of finding causes for the recent struggles. Recognizing the appearing of these factors in the context of Burma, which has undergone a tense 20th century comprising colonization and military dictatorship, offer some explanation of the rhetoric found in the analyzed speech. Using the context of the identified subjects and a theory which explains the rise of religious conflict in postmodern states, this study concludes that the content in Ashin Wirathu’s speech motivate for anti-Muslim violence through the use of political, ethnic nationalistic and islamophobic statements.

A partir do estudo de caso no Morro da Cruz, no bairro Vila São José, em Porto Alegre (RS), a presente dissertação procura analisar as representações sociais, as formas de sociabilidade e os rituais religiosos e seculares para compreender a produção social da diferença, por meio da estigmatização dos moradores de periferia e de uma figuração social específica que estende ao território as marcas da hierarquização presente na sociedade brasileira, a qual se reflete no processo de urbanização. / This paper attempts to analyze the social representations, socializing forms of and religious and secular rituals to understand the social production of difference through the stigmatization of the residents of the periphery and a particular social figuration that extends to the territory marks of this hierarchy presents in Brazilian society, which is reflected in the urbanization process.

A partir do estudo de caso no Morro da Cruz, no bairro Vila São José, em Porto Alegre (RS), a presente dissertação procura analisar as representações sociais, as formas de sociabilidade e os rituais religiosos e seculares para compreender a produção social da diferença, por meio da estigmatização dos moradores de periferia e de uma figuração social específica que estende ao território as marcas da hierarquização presente na sociedade brasileira, a qual se reflete no processo de urbanização. / This paper attempts to analyze the social representations, socializing forms of and religious and secular rituals to understand the social production of difference through the stigmatization of the residents of the periphery and a particular social figuration that extends to the territory marks of this hierarchy presents in Brazilian society, which is reflected in the urbanization process.

A partir do estudo de caso no Morro da Cruz, no bairro Vila São José, em Porto Alegre (RS), a presente dissertação procura analisar as representações sociais, as formas de sociabilidade e os rituais religiosos e seculares para compreender a produção social da diferença, por meio da estigmatização dos moradores de periferia e de uma figuração social específica que estende ao território as marcas da hierarquização presente na sociedade brasileira, a qual se reflete no processo de urbanização. / This paper attempts to analyze the social representations, socializing forms of and religious and secular rituals to understand the social production of difference through the stigmatization of the residents of the periphery and a particular social figuration that extends to the territory marks of this hierarchy presents in Brazilian society, which is reflected in the urbanization process.