In the late-nineteenth century, Métis families and communities resisted what they perceived to be the encroachment of non-Aboriginal newcomers into the West. Resistance gave way to open conflict at the Red River Settlement and later in north central Saskatchewan. Both attempts by the Métis to resist the imposition of the newcomers settlement agenda were not successful, and the next 100 years would bring challenges to Métis unity. The transmission of knowledge of a Métis past declined as parents and grandparents opted to encourage their children and youth to pass into the growing settler society in what would become Saskatchewan. As parents restricted the flow of Métis knowledge, missionaries who represented Christian churches collaborated to develop the first Northwest Territories Board of Education, the agent responsible for the first state-supported schools in what would become the province of Saskatchewan. These first schools included Métis students and helped to shift their loyalties away from their families and communities and toward the British state. However, many Métis children and youth remained on the margins of educational attainment. They were either unable to attend school, or their schools did not have the required infrastructure or relevant pedagogy and curriculum. In the years after World War II, the Government of Saskatchewan noticed the unequal access to and achievement of the Métis in its schools. The government attempted to bring Métis students in from the margins through infrastructural, pedagogical, and curricular adaptations to support their learning.<p> Scholars have unearthed voluminous evidence of missionary work in Canada and have researched and written about public schools. As well, several scholars have undertaken research projects on Status First Nations education in the twentieth century. However, less is known about Métis interactions with Christian missionaries and in the state-supported or publicly funded schools. In this dissertation, I examine the history of missions and public schools in what would become Saskatchewan, and I enumerate the foundations that the Métis considered important for their learning. I identify Métis children and youths reactions to Christian and public schools in Saskatchewan, but I argue that Métis families who knew of their heritages actively participated in Roman Catholic Church rituals and activities and preserved and protected their pasts. Although experiences with Christianity varied, those with strong family ties and ties to the land adjusted well to the expectations of Christian teachings and formal public education. Overall, I tell the story of Métis children and youth and their involvement in church and public schooling based on how they saw Christianity, education, and its role on their lands and in their families. And I explain how Métis learners negotiated Protestant and Roman Catholic teachings and influences with the pedagogy and curriculum of public schools.<p> Oral history forms a substantial portion of the sources for this history of Métis children and youth and church and public education. I approached the interviews as means to generate new data in collaboration with the people I interviewed. Consequently, I went into the interviews with a list of questions, but I strove to make these interviews conversational and allow for a two-way flow of knowledge. I started with contextual questions (i.e. date of birth, school attended, where family was from) and proceeded to probe further based on the responses I received from the person being interviewed and from previous interviews. As well, I drew from two oral history projects with tapes and transcripts available in the archives: the Saskatchewan Archives Boards Towards a New Past Oral History Project The Métis and the Provincial Archives of Manitobas Manitoba Métis Oral History Project. See appendices A and B for discussion of my oral history methodology and the utility of the aforementioned oral history projects for my own research.

This thesis details the business plan and market analysis for Soul-idarity Tree, a not-for-profit organization. Soul-idarity Tree’s mission is to encourage spiritual growth, mental health, and personal development by opening Soul-idarity Branches across college and university campuses across the United States.

This bachelor’s thesis examines contemporary views on Angels and how two modern writerson the subject introduce these beings. Presenting a comparison between the two modernwriters, and also, as a context, contrasting them to some more traditional biblical as well assome modern Christian material, some of the beliefs surrounding Angels are discussed. Thecontemporary views and beliefs are analyzed through a model on how globalization affectspopular religion of today.

This dissertation focuses upon the question, "how are we called to live?", relying on the thought and dialogue of Thomas Merton, a 20th Century Catholic monk, and Sallie McFague, a 21st Century Protestant theologian. This question is approached by examining Merton and McFague's understandings of God, self, and the world as these aspects relate to the question and issue of Christian living. In exploring these areas this project brings together aspects of Christian spirituality, theology, and ethics to grasp the intimate relationship between faith and action, which is the essence of authentic Christian discipleship. Ultimately, the merging of faith and action seen in Merton and McFague's lives and work suggest that they both possess and advocate for "engaged spirituality," or spiritually rooted social action, as the central expression of Christian faith called for today. Their examples, brought together, convey truth and inspire all of us to live more authentically and to more fully contribute to the making of a better world. / McAnulty College and Graduate School of Liberal Arts; / Theology / PhD; / Dissertation;

Relationen mellan sexualitet och andlighet har länge varit ett tabubelagt ämne inom såväl psykologin som i samhället i stort. Enligt aktuell forskning finns det dock anledning att trotsa denna motvilja. Syftet med studien var att undersöka om oandliga och andliga individer samt män och kvinnor skiljer sig åt vad gäller sexuell tillfredsställelse och sexuella behov samt effekten av mindfulness. Studien utfördes genom en delvis egenkonstruerad webbenkät för att mäta sexuell tillfredsställelse, andlighet och sexuella behov. Studien omfattade 213 deltagare varav 105 andliga, 76 män och 117 utövare av mindfulnessbaserade aktiviteter. Resultatet visade att andliga skattade högre på andlig sexuell tillfredsställelse samt andliga sexuella behov. Vidare värderade kvinnor generellt kvantitativa aspekter såsom tidpunkt för samlag och orgasmfrekvens samt fysisk tillfredsställelse högre än män. Deltagare som utövade mindfulness skattade högre på andlig sexuell tillfredsställelse samt upplevde mer närvarande sex. Deltagarnas kommentarer belyser en ännu sparsamt vetenskapligt utforskad dimension av sex vilket diskuteras.

In the late-nineteenth century, Métis families and communities resisted what they perceived to be the encroachment of non-Aboriginal newcomers into the West. Resistance gave way to open conflict at the Red River Settlement and later in north central Saskatchewan. Both attempts by the Métis to resist the imposition of the newcomers settlement agenda were not successful, and the next 100 years would bring challenges to Métis unity. The transmission of knowledge of a Métis past declined as parents and grandparents opted to encourage their children and youth to pass into the growing settler society in what would become Saskatchewan. As parents restricted the flow of Métis knowledge, missionaries who represented Christian churches collaborated to develop the first Northwest Territories Board of Education, the agent responsible for the first state-supported schools in what would become the province of Saskatchewan. These first schools included Métis students and helped to shift their loyalties away from their families and communities and toward the British state. However, many Métis children and youth remained on the margins of educational attainment. They were either unable to attend school, or their schools did not have the required infrastructure or relevant pedagogy and curriculum. In the years after World War II, the Government of Saskatchewan noticed the unequal access to and achievement of the Métis in its schools. The government attempted to bring Métis students in from the margins through infrastructural, pedagogical, and curricular adaptations to support their learning.<p> Scholars have unearthed voluminous evidence of missionary work in Canada and have researched and written about public schools. As well, several scholars have undertaken research projects on Status First Nations education in the twentieth century. However, less is known about Métis interactions with Christian missionaries and in the state-supported or publicly funded schools. In this dissertation, I examine the history of missions and public schools in what would become Saskatchewan, and I enumerate the foundations that the Métis considered important for their learning. I identify Métis children and youths reactions to Christian and public schools in Saskatchewan, but I argue that Métis families who knew of their heritages actively participated in Roman Catholic Church rituals and activities and preserved and protected their pasts. Although experiences with Christianity varied, those with strong family ties and ties to the land adjusted well to the expectations of Christian teachings and formal public education. Overall, I tell the story of Métis children and youth and their involvement in church and public schooling based on how they saw Christianity, education, and its role on their lands and in their families. And I explain how Métis learners negotiated Protestant and Roman Catholic teachings and influences with the pedagogy and curriculum of public schools.<p> Oral history forms a substantial portion of the sources for this history of Métis children and youth and church and public education. I approached the interviews as means to generate new data in collaboration with the people I interviewed. Consequently, I went into the interviews with a list of questions, but I strove to make these interviews conversational and allow for a two-way flow of knowledge. I started with contextual questions (i.e. date of birth, school attended, where family was from) and proceeded to probe further based on the responses I received from the person being interviewed and from previous interviews. As well, I drew from two oral history projects with tapes and transcripts available in the archives: the Saskatchewan Archives Boards Towards a New Past Oral History Project The Métis and the Provincial Archives of Manitobas Manitoba Métis Oral History Project. See appendices A and B for discussion of my oral history methodology and the utility of the aforementioned oral history projects for my own research.

The aim of this qualitative master thesis was to explore how a 30-days spiritual retreat at the prison in Kumla has affected male prisoners coping strategies in everyday life. Non-probability samples of five prisoners were interviewed and they were contacted through snowball sampling. Three of the participants were still serving their sentence in prison at the time of the interview, and two were released. The result showed a positive change within the areas of handling negative emotions, finding a meaning with incarceration, reconciliation with themselves, less infractions and a reevaluation of their lives. The result showed a positive change in all of the prisoner’s lives in various areas. A majority have started to define themselves as spiritual and believing in a God or "a creating power" after attending the retreat. The negative influence of the spiritual retreat could be a new spiritual concept taking over their previous criminal lifestyle. There could also be seen a tendancy towards religious ruminations.

Spiritan Life No. 02 -- 1990 December -- Mission Sources Justice and Peace Number 2 -- CONTENTS -- Foreword -- (pg 5) -- Letter to the Readers, by David Regan, Bill Headley and Maurice Gobeil, C.S.Sp. -- (pg 7) -- Cor Unum et Anima Una, by Maurice Gobeil, C.S.Sp -- (pg 13) -- The Role of the Holy Spirit in the Theology of Inculturation, by David Regan, C.S.Sp. -- (pg 23) -- Mission at Auteuil, by Alphonse Gilbert, C.S.Sp -- (pg 27) -- A New Era of Mission and a New Missiology, by JohnO'Brien, C.S.Sp -- (pg 35) -- Mission: Clergy and Laity, by Donal V. O'Sullivan, C.S.Sp -- (pg 47) -- Towards a Spirituality of Justice and Peace, by JohnKitchen, C.S.Sp -- (pg 53) -- Challenges to Formation, by Antonio Gmyters, C.S.Sp -- (pg 67) -- What image do we project? by Maurice Gobeil, C.S.Sp -- (pg 83) -- Missionary Animation in France, by Noel Perrot, C.S.Sp. -- (pg 85)

This dissertation examines the treatment, forms, and representations of spirituality in contemporary American fiction. Drawing on recent theories in cultural and critical theory, sociology, and rhetoric, I argue that postmodern fiction finds sacredness in creative memory and information systems. I analyze E.L. Doctorow’s (2000) City of God, Leslie Marmon Silko’s (1991) Almanac of the Dead, Richard Powers’(2006) Echo Maker, and William Gibson’s (1948) Neuromancer. In their quest for the sacred, these works acknowledge the mystic along with the rational as a legitimate vehicle of knowledge; accordingly, the mysterious and the incomprehensible are accounted for within the epistemological structure of such spirituality. Contrary to the disparaging views of postmodern discourse as depoliticized, the fiction examined in this dissertation redefines the relationship between the sacred and the secular to engender social change and transformation. The dissertation stresses the significance of reconsidering the role of literary spiritualities as a vehicle of transformation. By advancing such reconsideration, the dissertation achieves two goals. First, it argues for the impurity of the secular as a construct and sees in this impurity a chance for theory to transcend diagnosis and deconstruction and move toward transformation. Second, by revealing a redemptive sensibility within postmodern discourse, the dissertation challenges Hutcheon's characterization of postmodern culture and discourse as "complicitous critique," showing how culture weaves narratives of restoration to counteract the pressure of fragmentation brought about by global capitalism.

Thesis (Ph. D.)--Syracuse University, 2009. / "Publication number: AAT 3381565."