This paper is focused on the quantitative analysis of the role of the faith-based organisations (FBOs) in development cooperation. The aim of this work is to determine to what extent do selected FBOs cooperate with government donors in development cooperation. The role of FBOs in development was so far neglected topic in Czech academic literature and this work thus fills to some extent this gap. In this work I characterise selected organizations based on their income, country of origin and religion, on which the organization is based. Then I gradually investigate to what extent do selected FBOs involve in European development cooperation, to what extent are selected FBOs publicly funded and finally compare the structure of revenues of selected FBOs with the revenues of secular nonprofit organizations.

This thesis presents the Marian place of pilgrimage 'Koclířov by Svitavy', the residence of the Czech-Moravian Fatima, the apostolate centre of the Czech Republic which plays a unique position within the Catholic Church. The aim of the work, coming under the geography of religion, is an in-depth study of the relatively recently established pilgrimage center, which dates back to 1995. Analyzing how this particular pilgrimage location has transformed, I have tried to decipher a total of 4 assumptions that are seemingly contradictory and illogical: the start of the location's sanctification in this extremely secular destination; the phenomenon of the Polish Pope St. John Paul II. in this area, over 250 km away from his native Wadowice and the post- secular activities of religious pilgrims. How could this formerly sleepy and remote village become a pilgrimage center of regional, national or even international importance? And how does mutual cooperation with the municipality and the local school work? To reach a relevant theoretical framing of pilgrimage throughout Europe, as well as the global context, I drew mainly from Polish literature, where pilgrimage has deeper roots and plays a traditional role. In addition, perhaps the only department of religious geography of the world is based at the...

Abstract Throughout the period of 1972-2022 and previously, Catholicism has been a robust aspect of Irish national culture and identity and the institutional Catholic church has enjoyed a degree of sociopolitical influence and extensive co-operation with the Irish state. This has led to characterisations of Ireland as an outlier amidst secularisation patterns worldwide, whilst the 2009 scandals following the publication of the Ryan, Murphy and Cloyne Reports into clerical sexual abuse have led to claims of the collapse of Irish Catholicism and the church.  Both the former and latter depictions of the Irish case appear to be rooted in the conflation of overlapping theoretical and practical issues. At the theoretical level, the cultural role of Catholicism as an aspect of individual and community identity appears most relevant to its longevity but has been frequently conflated with religiosity, as measured by churchgoing, belief in divinity and prayer and other forms of religious participation reported via flawed quantitative methods. This appears to have led to Ireland’s mischaracterisation as a highly religious state. The unsuccessful application of modernisation-based secularisation theory to Ireland therefore appears to have been flawed.  Re-examining the Irish case reveals that, whilst secularisation theory does not prove adequate, some of its predicted outcomes are observable via significant shifts in the sociopolitical outlook of Irish Catholics and their rejection of clerical authority prior to the scandals. However, the continued prevalence of Catholic practice and identity show that this does not represent the predicted rejection of religious affiliation, thus strengthening the case for the key significance of Catholicism’s social and cultural role and the inapplicability of secularisation theory.  The collapse of the church since 2009 also appears questionable, with legal and practical factors such as constitutional exemptions, ownership of schools and policy consultation via the Structured Church-State Dialogue Framework complicating the church-state dynamic. The state’s approach appears to be primarily rooted in pragmatism and a reluctance to meet the cost and workload of altering the status quo, rather than in the perceived views of the electorate, and has stagnated following a brief period of backlash after the Reports. As such, both Catholicism as an aspect of society and culture and the institutional church, as considered wholly separate from one another, are likely to remain robust in the near term.

This thesis is an exploration of the motives, mentalities and collective identities which lay behind acts of popular anticlerical violence and iconoclasm during the pre-war Spanish Second Republic (1931-1936) and the Spanish Civil War (1936-1939). The five year period following the proclamation of the democratic Second Republic in April 1931 was marked by physical assaults upon the property and public ritual of the Spanish Catholic Church. These grassroots attacks were generally carried out by rural and urban anticlerical workers who were frustrated by the Republic's practical inability to tackle the Church's vast power. On 17-18 July 1936, a rightwing military rebellion divided Spain geographically, provoking the radical fragmentation of power in territory which remained under Republican authority. The coup marked the beginning of a conflict which developed into a full-scale civil war. Anticlerical protagonists, with the reconfigured structure of political opportunities working in their favour, participated in an unprecedented wave of iconoclasm and violence against the clergy. During the first six months of the conflict, innumerable religious buildings were destroyed and almost 7,000 religious personnel were killed. This thesis challenges standard interpretations which link these acts to irrationality, criminality and primitiveness. It focuses directly upon the agents of anticlerical violence, exploring the connections between the anticlerical outpouring of July 1936 and those forms of anticlericalism that were already emerging before the coup. It argues that Spanish popular anticlericalism was a phenomenon which was undergoing a radical process of reconfiguration during the first three decades of the twentieth century. During a period of rapid social, cultural and political change, anticlerical acts took on new, explicitly political meanings, becoming both a catalyst and a symptom of social change. After 17-18 July 1936, anticlerical violence became an implicitly constructive force for many of its protagonists: an instrument with which to build a new society.

This thesis deals with the current situation of denominational religious education in Austria and the question of its future. The situation will be described including the historical development of the relationship between religion and politics and the legal framework of religious education in Austria. Afterwards models and systems of religious education in other European countries will be discussed. A major part of the thesis deals with challenges and recent developments of denominational religious education in Austria. This current situation will be discussed then against the historical background of the relationship between politics and religion in Austria. Afterwards the Austrian situation will be compared to other models in Europe to find out about similarities and differences. The final conclusion outlines what denominational religious education in Austria can learn from other systems in Europe and what are some ways it can be adapted to a more religiously diverse and secular Austria in the future.

Submitted by Sandra Pereira (srpereira@ufrrj.br) on 2017-01-30T10:46:27Z No. of bitstreams: 1 2014 - Priscila de Oliveira Silva Maisano.pdf: 823146 bytes, checksum: 794181fc80e4900e6ea3b64b142f9f44 (MD5) / Made available in DSpace on 2017-01-30T10:46:27Z (GMT). No. of bitstreams: 1 2014 - Priscila de Oliveira Silva Maisano.pdf: 823146 bytes, checksum: 794181fc80e4900e6ea3b64b142f9f44 (MD5) Previous issue date: 2014-07-31 / This research was undertaken with the purpose of analyzing the theme "Religiosity and chemical dependency", through the use of religious practices in the treatment of drug addicts in recovery center of Christian confession, in particular Evangelical character. Religious interventions in recovering and licit and illicit drug addicts constitute the object of study of this work, to be developed from the analysis of the conception of religion, Protestant denomination in the prevention and treatment in combating drug abuse by religion. This research proposes to perform a basic research, qualitative analysis and descriptive character, testimonials collected, including via the web, with reference to empirical practices that permeate the internal processing of a particular Evangelical and interdenominational religious institution for the rehabilitation and social integration of drug users, located at a site in the municipality of Nova Igua?u/RJ. With approximately 35 years of activity, this religious institution offers treatment to the drug user and chemical dependent upon occupational therapy, pastoral counseling and interventions and assistance of several churches of different denominations and doctrines which are located in the Baixada Fluminense. In this sense, this research aims to address the relationships between religion and secularization in the contemporary world / Esta pesquisa foi realizada com o objetivo de analisar o tema ?Religiosidade e Depend?ncia Qu?mica?, mediante o uso de pr?ticas religiosas no tratamento de dependentes qu?micos em centro de recupera??o de confiss?o crist?, em particular, de car?ter evang?lico. As interven??es religiosas na recupera??o de usu?rios e dependentes de drogas l?citas e il?citas constitui o objeto de estudo deste trabalho, a ser desenvolvida a partir da an?lise da concep??o da religi?o de denomina??o protestante na preven??o e tratamento no combate ao consumo de drogas pela religi?o. Trata-se de uma investiga??o que se prop?e a realizar uma pesquisa b?sica, de an?lise qualitativa e de car?ter descritivo, com depoimentos coletados, inclusive via web, tendo como refer?ncia emp?rica as pr?ticas que permeiam o tratamento dos internos de uma determinada institui??o religiosa evang?lica e interdenominacional destinada ? reabilita??o e inser??o social de usu?rios de drogas, localizada em um s?tio no munic?pio de Nova Igua?u/RJ. Com aproximadamente 35 anos de atividade, esta institui??o religiosa oferece tratamento ao usu?rio de drogas e dependente qu?mico, mediante terapia ocupacional, aconselhamento pastoral e interven??es e aux?lio de diversas igrejas de diferentes doutrinas e denomina??es situadas na Baixada Fluminense. Neste sentido, esta pesquisa visa abordar as rela??es entre religi?o e seculariza??o no mundo contempor?neo

The subject of this dissertation is the confessional revivalist organisation Evangeliska Fosterlands-Stiftelsen (EFS – approximately the Swedish Evangelical Mission Society) between 1856 and 1910. EFS was founded in 1856 in a Pietistic tradition, and its aim was to revitalise from within what was seen as a too dormant State church, and also to counteract the influence of the emerging free churches. The study has five main sections. The introductory part consists of the theoretical framework and the historical context. In the second chapter EFS’ aims and expectations are studied on a national level. The third chapter examines the content of published and distributed tracts. The fourth chapter focuses on the activities of the itinerant colporteurs, and the fifth and final part studies the work of a local EFS-congregation. The aim of the dissertation is twofold. The first objective is to describe the transformation EFS underwent during the period studied. This process is described in terms related to Jürgen Habermas’ expression “public sphere”. When EFS was founded, as a board, it can be seen as one of other middle- and upper-class associations, and as such a part of the Swedish public sphere. By 1910 EFS had begun to move away from the Swedish State church and had become more like contemporary popular movements and free churches – it had started to take the shape of an limited alternative sphere, a denomination. The second aim is to use EFS as an example to describe and analyse the changed perception of religion during the second half of the 19th century. This change is described as a process of secularisation. Secularisation is seen here as the process that turned religion into an individual, voluntary and optional act of faith, among other religious and non-religious alternatives, for ordinary people. Of particular interest is the paradoxical relation between revivalism and secularisation. Various revivalist movements emphasised the personal relation to God and the individual right to interpret the word of God. The individual choice for salvation was also stressed within revivalism. These movements also created new alternatives to the all-embracing State church. Thus both the position of the Church, and the universal claims of Christianity in general, were undermined. The transformation EFS underwent is seen as an adaptation to the rise of modern society, which became more pluralistic and hence competitive during the final decades of the 19th century. This development meant that new strategies were required for religious organisations overall, in order for them to be able to compete and flourish. / digitalisering@umu

This research paper uses Critical Discourse Analysis (CDA) to analyse texts produced by the political party Bharatiya Janata Party (BJP) in India. The analysis use Machin and Mayr’s (2012) concepts of Language and Identity and Nominalisation and Presupposition with the aim to understand how the BJP can influence the democratic society in India through discourse. The texts analysed was taken from BJPs website and from parts of their 2014 manifesto. The theoretical framework and literature review are built on the role of Hinduism in the democratization of India. In this research, Hinduism act as an important factor in defining identity in India and Hindutva as an important factor in defining identity for the BJP. The analysis concludes that when looking at identity, the BJP demonstrate that their texts can have both a positive and a negative effect on the democracy in India. The BJP strongly use ‘India First’ to state that they want to unify the country under one identity and similarities can be drawn to their previous use of ‘Hindutva’. By promoting ‘India First’ the BJP includes a large audience and a somewhat tolerant outlook by stating to include all castes and ethnicities. However, the analysis demonstrates that their strong promotion of ‘India First’ conceal who is responsible to uphold this identity and that in turn could affect the tolerance in society. The analysis also shows that their definition of ‘India First’ is left vague and this can conceal certain interest. Their use of ‘India First’ as an identity can lead to a fear that everything that does not belong under this category is a threat. This combined with the diffuse definition of what ‘India First’ mean can have a negative effect on the pluralistic and tolerant society that was needed for India to transform to a democracy. The research also explores whether the strong promotion of ‘India First’ can be compared to a religious or spiritual movement and touch upon the implications that could follow from that.

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Based on studies of religion and atheism in Greece, which show different results, theinterest was aroused to study the matter more closely and in depth through qualitativeinterviews with four persons living in Chania in Crete where the Greek OrthodoxChristian culture has long been visibly established. The essay concerns the practice ofreligion as it is expressed through Greek Orthodox Christianity in relation to religiosity,atheism and secularization. The survey shows four people's views and experiences ofreligion, atheism, secularization and Orthodox Christianity and the church, as well as ifand how this affects their lives. The interview results have been analysed in comparisonwith surveys and literature regarding Orthodox Christianity, religious practice, atheismand secularization. The analyses show that there are very different thoughts and beliefsabout the concepts of religion, atheism and secularization, perceptions about the concepts'relationship to each other and to what extent this affects the interviewees. The discussionmentions the degree of religiosity and religious practice in relation to the view of atheismand secularization as well as a possible ongoing loosening of the tradition of the OrthodoxChurch.