No description available.

No description available.

Of all the Hindu communities in southern Kerala, the Ilavas are the largest. They were, however, traditionally considered outside the pale of "varna" and treated as "untouchables" by the higher castes. A 'man of vision' of this community, Srl Narayana Guru (1855-1928) introduced religious and social reforms that brought about an awakening among the Ilavas at the beginning of the twentieth century. The consequent changes among the Ilavas brought them to an escalating series of confrontations with the upholders of the traditional caste order. This thesis focuses on the reformation of the Ilavas and analyses their place and position in the larger social structure. It argues that their reformation can only be understood essentially as a process of "modernization". By modernization is meant an indigenous, historical and ongoing process in which people participate both consciously and critically. The Ilavas in their awakening have incorporated the values of modernity into their culture without losing the core values of the tradition. The history of the awakening of the Ilavas is, therefore, a case study of modernization within the framework of traditional Hindu society. In order to make this case study a field was chosen for research in consideration of maximum suitability. That field is an area of southern Kerala called Murukkumpula, not far from Trivandrum, the capital of Kerala. In view of the stress on change and continuity, which is the theme of the thesis, the field research has helped to establish that the modes of change in this particular area can be seen exhibited in the leadership of an elite; a reorientation of values; a rationalistic and democratic approach to the direction of change; an expression of freedom and responsibility among the members; social mobility based on equality and overall development and a network of institutions that sustain and propagate the ideals of the movement and hold the community together. / Thesis / Doctor of Philosophy (PhD)

with Jack Butler, SJ / Hillside Cafe

Thesis (M. Div.)--Emmanuel School of Religion, 2007. / Vita. Description based on microfiche version record. Includes bibliographical references (leaves 68-73).

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No description available.

The university environment can be a challenging and highly experiential place for students. This study is an in-depth look at the challenges and experiences of students who practice Earth-Based religions on Porpoise State University’s campus. The theoretical framework for this study draws principally from the work of Chickering (1969), Chickering and Reisser (1993), and Fowler (1981). These works serve as the principle scaffolding around which other literature on the subject can be interpreted and applied. Additionally, this study contains an review of literature relevant to Pagan beliefs and experiences. This study was qualitative in nature and focused on phenomenological methodology. Data were gathered through interviews, semi-structured in format, with students who identified as practitioners of Earth Based Religions and maintained full-time student status with Porpoise State University. Students, and their university, were given pseudonyms for their protection. Data analysis utilized grounded coding introduced by Strauss and Corbin (1997) and produced themes which were common to the experience of each student. The researcher concluded that Pagan students face a variety of challenges at Porpoise State. Conclusions were drawn about spiritual development in the sample, access to resources, campus atmosphere, and student interactions. The researcher also introduced several suggestions for best practice including the development of a designated worship space for students, the establishment of a full time university staff member to coordinate spiritual development, and the inclusion of specific information about Earth Based religions into Porpoise State training materials for new employees. / Department of Educational Studies

The term, spirituality, as used in this study, refers to that part of our lives that has the deepest meaning, that which nurtures each of us and moves us toward wholeness. It is the basis for which we live out our lives, following our own truths with honesty and commitment. Hopefully, in the process of aging we mature spiritually, using experiences collected and processed over a lifetime and learning from them what is most important in leading a fulfilling life. For this study, a group of 10 women aged 60-87 years was examined, using in-depth interviews to determine those aspects of their lives that contributed to their spiritual growth and to see how they found meaning as they matured over their lifetimes. Furthermore, each woman was asked to discuss what gives her life the most meaning and purpose today. The women were selected for their apparent spiritual maturity, as observed by those who know them. The results of the study are organized around themes as they relate to different periods of the life span, starting with childhood and ending in elderhood. Early memories of the women were centered around family and friends, then expanded to include school, career, and in most cases marriage and children. Some have grandchildren. The family of origin was a critical beginning for each woman. Most recalled a happy and loving childhood, and those that did not, seem to have worked through those parts of their childhood relationships and experiences that have troubled them. Over their life spans, the women faced turning points or crises that caused them to grow in new ways, not only to survive, but to find new strength, courage, and meaning. As the women became older adults, their losses became more numerous. They have developed ways to grow spiritually despite these multiple losses and diminishments that continue into the present. Role models have played a meaningful part in each woman's life. Throughout childhood, adulthood, and old age, the women have looked to others who taught them various social and coping skills which contributed to the fullness in their lives. They developed such traits as loving others, caring for those in need, and helping friends and family. The role models fostered independence and development of strengths and guided the women to become who they are today. These women in turn serve as role models for others. The acceptance of death as a part of life lends a peacefulness in old age for the women. Their families and friends continue to play a key role in their everyday lives, along with faith and religious practices, God or a Supreme Being, prayer, meditation, reading, writing, learning new things, helping and listening to others, and service to community. Giving and receiving love is basic in their lives. The women also feel that love and helping others are essential components for a healthy humanity. The women are grateful for life's many gifts. Although old age brings hardships, losses, and diminishments, they find that life has been generous to them, and they continue to have hope for the future. Their spiritual strength continues to grow and expand, accompanied by a new sense of freedom that was not present in their younger years. Contrary to messages received from society, these women have found that there are benefits in growing old. / Graduation date: 1993

Thesis (PhD)--University of South Australia, 1998