Thesis (D. Min.)--Catholic Theological Union at Chicago, 2000. / Abstract and vita. Includes bibliographical references (leaves 217-220).

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Magister Theologiae - MTh / Classic Christian theology regards evil as the product of sin, the emphasis in traditional African religion and culture is on human sin as the result of evil forces. This thesis investigated the way in which African Christian theologians understand the relationship between sin and evil. The question, which was addressed was, does sin lead to evil or evil lead to sin. / South Africa

Following the trauma of the Nakba (Catastrophe) of 1948, Palestinians still suffer from constant violations of their rights, land and culture. To fight forgetfulness and denial, some Palestinian folklorists have sought to collect, document, analyse and translate pre-1948 Palestinian folktales. One major example is Speak, Bird, Speak Again (1989), a selection edited by Ibrahim Muhawi and Sharif Kanaana, and its Arabic version Qul Ya Tayer (قول يا طير (2001)). The folktales, told mainly by women, are divided by the compilers into five main groups, following the individual’s life cycle from childhood to old age: Individuals, Family, Society, Environment and Universe. This thesis analyses the folktales in the English and Arabic compilations along with their paratextual elements (introduction, footnotes, afterwords etc) in order to explore the importance of orality and folktales in framing and preserving Palestinian memory and identity. Structured into four chapters, the thesis starts by highlighting the cultural and social roles of storytellers in Palestine, followed by an overview of the religious, social and psychological functions of folktales. It then describes the paratextual elements in the Arabic and English compilations, shedding light on the need to carry out scientifically and academically based documentation of Palestinian folktales. The compilers’ contribution, the thesis argues, reinforces the discourse of cultural resistance and cultural identity affirmation. The thesis takes memory studies as its main theoretical framework. Synthesising various concepts within memory studies, Chapter Two explains relevant ideas for analysing the folktales, such as collective memory, post-memory, cultural/communicative memory and prosthetic memory. The discussion connects memory to a number of generations across time and space, creating a narrative of continuity. This chapter also explores the components of Palestinian collective memory - oral history, language, nationalism and the Nakba; the latter the thesis attempts to situate within the field of memory and trauma studies. The thesis then probes the essential role played by Palestinian women in transmitting and preserving Palestinian memory and cultural identity, and explores their agency both as storytellers and protagonists. Through their roles as mothers, sisters, wives and daughters, and through their narrative skills and humour, women, the thesis argues, engender and gender Palestinian memory and identity. To understand the interconnection between language, cultural and collective identity, Chapter Four highlights the significance of peasantry discourse in the folktales’ pre-1948 setting, creating a site of memory and homeland while triggering nostalgia and collectivity. Folk religion and food culture are important markers of Palestinian cultural identity and memory; hence, religious expressions, folktale characters and food references in the folktales and tellings are also investigated. The thesis highlights the agency of Palestinian women via food culture, and thus their power in promoting long established cultural and social values as well as regenerating cultural memory. This research sheds new light on the role of the Palestinian folklorist, folktales and storytellers, adopting a novel approach that combines memory, trauma, and food studies among others.

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Dans cette recherche nous avons voulu analyser le rapport entre le système préventif présenté par les missionnaires salésiens et son accueil chez les laïcs malgaches au Centre Notre Dame de Clairvaux. Le but était d'étudier ce processus d'inculturation aux fins de le comprendre et d'évaluer son degré d'appropriation par le milieu. Pour arriver à atteindre ces objectifs, nous avons procédé à une recherche-action, enrichie par une recherche documentaire. Au niveau de la compréhension du processus, nous avons identifié plusieurs éléments, notamment le langage, le temps et les dimensions culturelles transversales, en rapport avec les éléments fondamentaux du système préventif. Dans cette analyse, deux types de dialectiques ont été identifiées, la dialectique à l'intérieur des valeurs et celle des relations. Pour ce qui concerne l'évaluation du processus, nous avons dû déterminer avant tout des critères d'évaluation et ensuite les appliquer, ce qui nous a permis de définir les échecs et les réussites. Ces critères non seulement clarifient et qualifient l'inculturation, mais ils nous disent aussi ce qu'est l'inculturation « réussie ». À ce propos, nous pouvons affirmer que les laïcs malgaches sont arrivés à un haut degré d'appropriation du système salésien à Clairvaux, mais qu'il reste encore du chemin à faire pour que d'autres dimensions telles que le rôle de la femme, l'œcuménisme et la gestion économique soient touchés par ce processus. Le dernier chapitre de cette thèse aborde les questions plus théologiques, autour de quatre grands thèmes. Le premier thème touche les trois fondements théologiques de l'inculturation : l'incarnation, la présence de l'Esprit et le salut. Le deuxième, la dialectique comme paradigme interprétatif et son application à trois exemples liés à la communion. Le troisième propose la communion comme ligne d'interprétation théologique. Le quatrième thème présente trois éléments du processus d'inculturation : l'histoire, le temps et les semina verbi, en portant une attention particulière à leur rôle dans une dynamique de continuité et discontinuité. La conclusion générale systématisera les éléments du processus d'inculturation et présentera les questions encore ouvertes. Les limites de la dialectique seront aussi exposées ainsi qu'un nouveau paradigme pour comprendre le processus d'inculturation : la complexité.

巫達. / "2000年7月" / 論文 (哲學碩士)--香港中文大學, 2000. / 參考文獻 (leaves 158-172) / 附中英文摘要. / "2000 nian 7 yue" / Wu Da. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2000. / Can kao wen xian (leaves 158-172) / Fu Zhong Ying wen zhai yao. / 前言 --- p.I-V / Chapter 第一章 --- 導論 --- p.1 / Chapter 一、 --- 引 論 --- p.1 / Chapter 二、 --- 人類學的族群理論和文獻回顧 --- p.3 / Chapter 三、 --- 中國族群文化認同和研研究情況 --- p.11 / Chapter 四、 --- 論文的理論構架與研究方法 --- p.26 / Chapter 五、 --- 研究地點簡介 --- p.32 / Chapter 六、 --- 論文的組織 --- p.35 / Chapter 第二章 --- 歷史背景與彝族的内部分佈 --- p.37 / Chapter 一、 --- 引言 --- p.37 / Chapter 二、 --- 分佈 --- p.38 / Chapter 三、 --- 人口 --- p.41 / Chapter 四、 --- 族稱 --- p.43 / Chapter 五、 --- 彝族的支系 --- p.51 / Chapter 六、 --- 族源 --- p.52 / Chapter 七、 --- 傳统政治制度 --- p.57 / Chapter 八、 --- 甘洛縣彝族概括 --- p.61 / Chapter 九、 --- 甘洛縣民族分佈及族群關係 --- p.65 / Chapter 第三章 --- 語言與認同 --- p.68 / Chapter 一、 --- 引論 --- p.68 / Chapter 二、 --- 彝族的語言和文字概況 --- p.69 / Chapter (一) --- 語言 --- p.69 / Chapter (二) --- 文字 --- p.72 / Chapter 三、 --- 兩彝村的語言態度及其文化認同 --- p.76 / Chapter 四、 --- 兩彝村的“漢化´ح程度及其文化認同 --- p.81 / Chapter 第四章 --- 宗教與認同 --- p.96 / Chapter 一、 --- 引論 --- p.96 / Chapter 二、 --- 兩彝村的宗教信仰基本情況 --- p.100 / Chapter (一) --- 來源神話傳¨®Ơ --- p.100 / Chapter (二) --- 彝族宗教裏的靈魂觀 --- p.112 / Chapter (三) --- 彝族宗教裏的鬼神觀 --- p.115 / Chapter 三、 --- 彝族宗教的神職人員 --- p.121 / Chapter (一) --- 畢摩 --- p.121 / Chapter (二) --- 蘇尼 --- p.124 / Chapter 四、 --- 兩彝村的宗教信仰與文化認同的關係 --- p.124 / Chapter (一) --- 漢家有醫生，彝家有畢摩：畢摩作為醫師的角色 --- p.124 / Chapter (二) --- 畢摩被認為是人與神鬼之間的信息傳遞者：畢摩作為司祭員 --- p.133 / Chapter (三) --- 畢摩和蘇尼的日常角色 --- p.136 / Chapter 五、 --- 從《指路經》看彝族文化認同 --- p.142 / Chapter (一) --- 《指路經》的價 值 --- p.142 / Chapter (二) --- 波波坤村和乃伍彝族的送魂路線殊途同歸 --- p.143 / Chapter 第五章 --- 結論 --- p.147 / 參考文獻 --- p.158 / 附錄一：涼山彝語注音系统與國際音標對照表 --- p.173 / 附錄二：本文使用的問卷調查表 --- p.174 / 附錄三：彝文經書 --- p.178 / 附錄四：人物表 --- p.181 / 附錄五：彝族支系自稱、他稱簡表 --- p.183 / 附錄六：彝語支語言 --- p.184 / 附錄七：彝族父子譜系 --- p.186 / 表格目錄 / 圖表一：歷代涼山地區人口數 --- p.41 / 圖表二：曲木藏堯統計的1930年代涼山彝族人口數 --- p.42 / 圖表三：莊學本统計的1940年代、涼山彝族人口數 --- p.42 / 圖表四：波波坤村和乃伍村異同比較表 --- p.64 / 圖表五：彝文造字方式 --- p.72 / 圖表六：四川雲南貴州廣西四省區彝文比較簡表 --- p.75 / 地圖 / 地圖´ؤ：彝族分佈總圖 --- p.扉頁 / 地圖二：彝族支系自稱示意圖 --- p.扉頁 / 地圖三：彝族六祖遷徙路線示意圖 --- p.扉頁 / 地圖四：甘洛縣曲木蘇和諾木蘇分界圖 --- p.65 / 地圖五：彝文《指路經》中送魂路線示意圖 --- p.143 / 地圖六：波波坤村和乃伍村送魂路線示意圖 --- p.145

This master s degree thesis is a ethnographic study on the religious works practiced by the female faith healers in the city of Itabaiana/SE. I attempt to show how these people exercise their cure practices in the several believers through the use of prayers and symbols such as the branch, the water, the oil, etc. Armed with these symbols, the female faith healers perform their healing rituals in private, within their own homes or in some other location such as the backyard, thus free from the interference of religions considered as official. In this research, besides of orality, we also relied on theoretical research of classical anthropology authors, as well as on contemporary authors. Therefore, this study shows that the female faith healers guide their life trajectory inside the popular Catholicism; however, they exercise their healing practices autonomously, fluidly, through symbolic exchanges and religious exchanges among the various spheres of popular and institutionalized religions. / Esta dissertação de mestrado é um estudo etnográfico acerca dos trabalhos religiosos exercidos pelas rezadeiras na cidade de Itabaiana/SE. Procuramos mostrar como essas pessoas exercem suas práticas de curas nos diversos fiéis, mediante o uso de orações e de símbolos como o ramo, a água, o óleo, etc. Munidos desses símbolos, as rezadeiras realizam suas curas em rituais privados, dentro de suas próprias casas ou em algum outro local, como o quintal, livres assim da interferência das religiões tidas como oficiais. Nesta pesquisa, além da oralidade, baseamo-nos também em pesquisa teórica de autores clássicos da antropologia, bem como de autores contemporâneos. Esse estudo, portanto, vem mostrar que as rezadeiras pautam sua trajetória de vida no interior do catolicismo popular; no entanto, exercem suas práticas de curas de forma autônoma, fluida, mediante trocas simbólicas e intercâmbios religiosos entre as várias esferas das religiões populares e institucionalizadas.

Thesis (DTh)--Stellenbosch University, 2008. / ENGLISH ABSTRACT: Interculturation theology as a way of communication in religious cultural arenas is the most recent and remarkable methodology that can be used to open space for mutual witness and dialogue with regard to ideas about and the praxes of ancestral rituals between South Korean and South African Christians. The purpose of this research is to overcome some dichotomised problems that are inherent in exclusive, inclusive, and religious pluralistic approaches in dialogue with other religious cultures. In this regard, we examined some problems of the colonial way of mission and the functional translation of the exclusivistic approach and noted that the inclusive approach also has its weakness, in that it weakens the historicity of the subject. We attempted to show that theocentric and religious pluralistic approaches do not solve the problem of mutual identity simply by searching for commonalities between religious traditions. Our rationale is that although these approaches have their weak points, we should not overlook their benefits. Therefore, in appraising these approaches, attention is drawn to how these benefits may be used to complement one another. Consequently, we proposed a meaningcentred and praxis-centred communication methodology using a holistic approach. To appropriate a meaning-centred and praxis-centred methodology of communication, we began by adopting the theological principle of perichoresis, which is the inner relationship among the Persons of the Divine Trinity. Perichoresis is the foundation of missio Dei, which is God’s initiative love to the world in praxis. Through incarnational self-giving, missio Dei is revealed in the world. Secondly, we re-interpreted perichoresis as an intercultural term and ideology, based on its components, mutual indwelling, mutual space, and mutual identity. The intercultural meaning of mutual indwelling is continual mutual penetrating, while cultural meaning of mutual space is interpreted as the others, that is, from the viewpoint of emptying themselves in mutual communication instead of that of dominion and replacement. Further, we re-interpreted mutual identity through the ‘praxis of with’. Based on this cultural reinterpretation of perichoresis, we established a praxis-centred and meaning-centred model of interculturation theology. More importantly, the perichoretic model of interculturation enabled us to construct a theological and cultural identity of Christianity in encountering with others, which is the ‘praxis of with’. In particular, the study attempted to apply intercultural communication method to the encounter between Xhosa churches and Korean missionaries in Khayelitsha in terms of ancestor related matters. Through this intercultural and comparative evaluation of shifting identities, we suggested how Korean missionary and Xhosa churches could mutually construct theological cultural identities. For this purpose, we first carried out a literature study of Korean and South African indigenous theologies concerning ancestor worship.1 Subsequently, we conducted an empirical survey in Khayelitsha to determine the missiological views of Korean missionaries in the light of their traditional religious background and Korean theologians’ indigenised interpretations of ancestral matters. We also considered the theological positions of some Western missionaries in Khayelitsha on the same issue. Finally, we investigated the identities of Xhosa churches in Khayelitsha on literature and empirical levels and how intercultural theology can be reconstructed to evaluate the missiological identities of Korean missionaries and Xhosa churches in terms of ancestor worship. / AFRIKAANSE OPSOMMING: Interkulturasie teologie as 'n kommunikasiewyse in godsdienstige kultuurgebiede is die mees onlangse en merkwaardigste metodologie wat aangewend kan word om ruimte te skep vir wedersydse getuienis en dialoog rakende idees aangaande en die praktyke voorouerlike rituele onder Suid-Koreaanse en Suid-Afrikaanse Christene. Die doel van hierdie navorsing is om sekere gedigotomiseerde probleme te oorkom wat inherent is in eksklusiewe, inklusiewe en religieus pluralistiese benaderings wat in dialoog is met ander religieuse kulture. In hierdie verband het ons ondersoek ingestel na sekere probleme van die koloniale wyse van sendingwerk en die funksionele oorskakeling van die eksklusivistiese benadering en gemerk dat die inklusiewe benadering ook sy swakheid het deurdat dit die historisiteit van die onderwerp verswak. Ons het gepoog om aan te dui dat teosentriese en religieus pluralistiese benaderings nie die probleem van onderlinge identiteit oplos nie deur eenvoudig te soek na gemeenskaplikhede tussen religieuse tradisies. Ons rasionaal is dat alhoewel hierdie benaderings hul swakpunte het, behoort ons nie verby hul voordele te kyk nie. By die inskatting van hierdie benaderings word die aandag dus gevestig op hoe hierdie voordele gebruik kan word om die ander aan te vul. Gevolglik het ons 'n betekenisgesentreerde en praktykgerigte kommunikasiemetodologie voorgestel wat 'n holistiese benadering aanwend. Om 'n betekenisgesentreerde en praktykgerigte kommunikasiemetodogie aan te wend, het ons begin deur die teologiese beginsel van perichoresis te aanvaar, wat die innerlike verhouding tussen die lede van die heilige drie eenheid is. Perichoresis is die fondament van missio Dei, wat die inisiatief verteenwoordig wat God se liefde vir die wêreld in die praktyk is. By wyse van inkarnasionele gee-van-die-self, word missio Dei aan die wêreld openbaar. Tweedens het ons perichoresis herinterpreteer as 'n interkulturele term en ideologie wat op sy samestellende elemente gebaseer is, naamlik 'n gemeenskaplike woning, gemeenskaplike ruimte en gemeenskaplike identiteit. Die interkulturele betekenis van 'n gemeenskaplike woning is voortdurende gemeenskaplike deurdringing, terwyl die kulturele betekenis van gemeenskaplike ruimte geïnterpreteer word as die andere, met ander woorde vanuit die oogpunt van die lediging van hulself in gemeenskaplike kommunikasie, eerder as oorheersing en verplasing. Ons het verder gemeenskaplike identiteit herinterpreteer by wyse van die 'praktyk waarmee'. Gebaseer op hierdie kulturele herinterpretasie van perichoresis, het ons 'n praktykgerigte en betekenisgesentreerde model van interkulturele teologie daargestel. Belangriker nog het die perichoretiese model van interkulturasie ons in staat gestel om 'n teologiese en kulturele identiteit van die Christendom op te stel temidde van 'n ontmoeting met andere, wat die 'praktyk waarmee' verteenwoordig. In die besonder het die studie gepoog om die interkulturele kommunikasiemetode toe te pas op die ontmoeting tussen Xhosa-kerke en Koreaanse sendelinge in Khayelitsha in terme van voorouerverwante sake. Deur hierdie interkuturele en vergelykende evaluering van verskuiwende identiteite, het ons voorgestel hoe Koreaanse sendelinge en Xhosa-kerke wedersyds teologiese kulturele identiteite kan daarstel. Vir hierdie doel het ons aanvanklik 'n literatuurstudie onderneem van Koreaanse en Suid- Afrikaanse inheemse teologieë aangaande die aanbidding van voorouers. Daarna het ons 'n empiriese opname in Khayelitsha onderneem om die missiologiese sienings van Koreaanse sendelinge vas te stel in die lig van hul tradisionele godsdienstige agtergrond en die Koreaanse teoloë se verinheemste interpretasie van voorouerlike sake. Ons het ook aandag geskenk aan die teologiese posisies van sommige Westerse sendelinge in Khayelitsha oor dieselfde aangeleentheid. Laastens het ons die identiteite nagevors van die Xhosa-kerke in Khayelitsha op literêre en empiriese vlakke en hoe interkulturele teologie gerekonstrueer kan word om die missiologiese identiteite van Koreaanse sendelinge en Xhosa-kerke te evalueer ingevolge die aanbidding van voorouers.

In this study, I consider the possibility of extending Hannah Arendt's critiques of conformity and behavior and her insights on thinking and moral philosophy to Christian life and culture. With Arendt, I argue that the possibility to refrain from perpetrating great evils made possible by uncritical conformity resides within the activity of thinking itself, as she defines it. Furthermore, I argue, again with Arendt, that refraining from such evils is a moral decision which finds its ultimate standard in the self. Although she culls many helpful insights from religious traditions, Arendt refrains from extending her moral philosophy into any realm in which religion is considered to be the valid standard of what constitutes moral behavior. Instead, I argue, against Arendt, that Christians can, and perhaps should, develop a more mature understanding of religion and a more "covenantal" understanding of their relationship with the divine.