The term 'gender' has been defined as an evolutionary, fluid construct; gendered realities are thus open to the vicissitudes of circumstance and time, emerging and developing with the shifting needs of the community within which they unfold. An analysis of gender construction is thus a useful mechanism to interpret the historical process on the whole. This theoretical position forms the framework for a reinterpretation of the Sikh community in the colonial context. The Sikh tradition itself has been part of an evolutionary process. From a primary focus on interior religiosity upon its inception, Sikhism developed into an increasingly militaristic order with highly prescribed exterior symbols and rituals. Accompanying this shift was a 'theology of difference', giving religious, symbolic and ritual sanctioning to a specific gender hierarchy. With a primary focus on male Sikh identity, female religious identity was relegated to a secondary position. Under-girding the annexation of Punjab into the British Empire were Victorian notions of the 'manly Christian', Christianized imperialism and chivalry, alongside rigid female ideals such as the 'helpmate'. The Sikhs came to be highly favoured by their imperial masters for their monotheistic ideals and what was perceived as their 'manly' and militaristic character. This hyper-masculine, militaristic construct, already enshrined within Sikh history through the creation of the Khalsa in 1699 received renewed emphasis by the British administration. The Singh Sabha reform movement initiated in the late-nineteenth century ingeniously accommodated selected aspects of the Victorian worldview into their reform agenda, particularly with regard to gender constructs. Leaders of the Singh Sabha began to actively safeguard Sikh interests in a political milieu increasingly defined by communal rivalry. A Sikh renaissance was born, bringing about a successful focus on linguistic concerns of the Sikhs, education, literature and a highly selective interpretive process of Sikh history and religion. Gender politics were pivotal to virtually all aspects of this endeavour. Novel interpretations and in certain instances 'inventions' of distinct female ritual traditions and symbolism alongside female educational initiatives fostering the 'ideal' Sikh woman were central to the objectives of the Singh Sabha reform movement.

The term 'gender' has been defined as an evolutionary, fluid construct; gendered realities are thus open to the vicissitudes of circumstance and time, emerging and developing with the shifting needs of the community within which they unfold. An analysis of gender construction is thus a useful mechanism to interpret the historical process on the whole. This theoretical position forms the framework for a reinterpretation of the Sikh community in the colonial context. The Sikh tradition itself has been part of an evolutionary process. From a primary focus on interior religiosity upon its inception, Sikhism developed into an increasingly militaristic order with highly prescribed exterior symbols and rituals. Accompanying this shift was a 'theology of difference', giving religious, symbolic and ritual sanctioning to a specific gender hierarchy. With a primary focus on male Sikh identity, female religious identity was relegated to a secondary position. Under-girding the annexation of Punjab into the British Empire were Victorian notions of the 'manly Christian', Christianized imperialism and chivalry, alongside rigid female ideals such as the 'helpmate'. The Sikhs came to be highly favoured by their imperial masters for their monotheistic ideals and what was perceived as their 'manly' and militaristic character. This hyper-masculine, militaristic construct, already enshrined within Sikh history through the creation of the Khalsa in 1699 received renewed emphasis by the British administration. The Singh Sabha reform movement initiated in the late-nineteenth century ingeniously accommodated selected aspects of the Victorian worldview into their reform agenda, particularly with regard to gender constructs. Leaders of the Singh Sabha began to actively safeguard Sikh interests in a political milieu increasingly defined by communal rivalry. A Sikh renaissance was born, bringing about a successful focus on linguistic concerns of the Sikhs, education, literature and a highly selective interpretive process of Sikh history and religion. Gender politics were pivotal to virtually all aspects of this endeavour. Novel interpretations and in certain instances 'inventions' of distinct female ritual traditions and symbolism alongside female educational initiatives fostering the 'ideal' Sikh woman were central to the objectives of the Singh Sabha reform movement. / Arts, Faculty of / Asian Studies, Department of / Graduate

This thesis reported on a survey of the premarital sexual behavior of students at a small church-related college. The three aspects of sexual behavior studied were necking, petting, and coitus. The effect of the variables of sex of respondent and religious orthodoxy were explored. Religious orthodoxy was determined by using the scale developed by Snell Putney and Russell Middleton. In addition, the thesis compared the premarital sexual behavior of the students at the church-college to that of students at secular schools.A questionnaire was used to collect the data. responses were cross-classified with the variables of sex of respondent and religious orthodoxy and Chi-square was computed to determine if the variables were related to sexual behavior. The findings, if significant, were discussed.

This research addresses the relationship between sexual activity and religion. In particular, the analysis focuses on the impact of religious affiliation, religious public participation and subjective religiosity on the frequency of sexual activity. Religious categories are operationalized as conservative Protestants, moderate Protestants, liberal Protestants, black Protestants, Catholics, Jews, non-affiliates, no religious preference, and other Protestants. The results of the analysis indicate that conservative Protestants and black Protestants are more sexually active than other religious categories. Attendance at religious services has a negative effect on the frequency of sex activity. Subjective religiosity is not related to sexual frequency. Conclusions and directions for future research are discussed.

This qualitative study explored the meaning and description of profound sexual and spiritual connection among practising Christians. Investigations of the conditions and events that led to these peak encounters as well as the aftereffects of such experiences were also conducted. It was purposed that this research would enhance understanding of sexual and spiritual connection, inform theories of love, transpersonal experience, and Christian theology regarding sexuality, as well as provide counsellors with some initial strategies to promote more holistic sexual intimacy among their Christian clientele. The methods of inquiry and data analysis were based on a phenomenological approach. The researcher conducted an in-depth interview with five men and five women, representing five Christian denominations, who had experienced a profound event that was simultaneously sexual and spiritual. The statements within each participant's transcript were analyzed to discover clusters of meaningful themes. A follow-up interview with each contributor validated these individual or "situated structural" descriptions. Twenty-five common themes emerged from the interview data and a fundamental structure or "common story" was culled from the exhaustive description of the phenomenon. The themes of the sexual and spiritual encounter were categorized into the into the following three phases: Preconditions and Facilitating Events; Descriptive Themes of the Encounter; and Aftereffects. The exhaustive description and fundamental structure were validated by all the participants in a final follow-up consultation. The study results offered an empirical and experiential basis for previous conjectures on linking sexuality and spirituality. The findings were interpreted in light of existing research on love, transpersonal mystical experience, and Christian theology on sexuality. Comparisons were made to the experience of transcendental sex experienced by Tantric practitioners. Potentials for individual and relational growth were explored. Following these interpretations, a number of specific recommendations were made for future research and counselling practice.

No description available.

This qualitative study explored the meaning and description of profound sexual and spiritual connection among practising Christians. Investigations of the conditions and events that led to these peak encounters as well as the aftereffects of such experiences were also conducted. It was purposed that this research would enhance understanding of sexual and spiritual connection, inform theories of love, transpersonal experience, and Christian theology regarding sexuality, as well as provide counsellors with some initial strategies to promote more holistic sexual intimacy among their Christian clientele. The methods of inquiry and data analysis were based on a phenomenological approach. The researcher conducted an in-depth interview with five men and five women, representing five Christian denominations, who had experienced a profound event that was simultaneously sexual and spiritual. The statements within each participant's transcript were analyzed to discover clusters of meaningful themes. A follow-up interview with each contributor validated these individual or "situated structural" descriptions. Twenty-five common themes emerged from the interview data and a fundamental structure or "common story" was culled from the exhaustive description of the phenomenon. The themes of the sexual and spiritual encounter were categorized into the into the following three phases: Preconditions and Facilitating Events; Descriptive Themes of the Encounter; and Aftereffects. The exhaustive description and fundamental structure were validated by all the participants in a final follow-up consultation. The study results offered an empirical and experiential basis for previous conjectures on linking sexuality and spirituality. The findings were interpreted in light of existing research on love, transpersonal mystical experience, and Christian theology on sexuality. Comparisons were made to the experience of transcendental sex experienced by Tantric practitioners. Potentials for individual and relational growth were explored. Following these interpretations, a number of specific recommendations were made for future research and counselling practice. / Education, Faculty of / Educational and Counselling Psychology, and Special Education (ECPS), Department of / Graduate

No description available.

Recent sex role research suggested that androgynous subjects demonstrated better adjustment than sex-typed subjects. Fundamentalist religious belief, however, has strongly supported sex role differentiation. This study hypothesized that the effect of appropriate sex role typing or androgyny on self-esteem would depend on religious belief. Although this hypothesis was not supported, a main effect on sex roles for females was obtained; androgynous females had a higher self-esteem level than feminine females. In addition, males in this study had a higher self-esteem level than females.

Mysticism is a broad concept in a diversity of traditions. Our study focuses on Christian mysticism in the Catholic Church tradition). This concept is shortly a special relationship with God that translates into observable behaviours that impact on the other people. Mysticism itself is for everyone regardless of their perceived spiritual connectedness with God. In other words everyone can be a mystic. However, in the Catholic Church it would seem that the decision regarding who is a mystic is done by the leadership of the Church which comprises of all-male clergy. As a result, those who have been considered mystics in the Catholic Church were predominantly male with significantly few women. Mysticism cannot but be seen through the lens of gender. Gender equality in the Catholic Church or lack of, is then a yardstick through which mysticism should be scrutinized. This analysis should be done by studying the Catholic Church’s teaching on gender from the past eras to the present. An attempt should be made to look at the esteemed doctors of the church who have influenced the Church’s attitudes towards women. Not only should these attitudes be explored, but also their influence on the discipline of the Church or the way the Catholic Church carries its mandate in as far as gender is concerned. The Church’s mandate includes but not necessarily limited to its laws (canons). The mandate is also found in its declarations which are found in the Church’s documents. These will be analysed to arrive at a conclusion whether the Catholic Church has established gender equality in its teachings and practices. The analysis should also compare the teaching on gender and its translation into observable, real formal equality and substantive equality when it comes to gender. Formal Equality means the same formal legal rights and status while Substantive Equality means the same material and effects between men and women in the Catholic Church. Gender equality then or lack of, will be used in exploring the subject of mysticism in the Catholic Church. This study will attempt to explore how gender equality in mysticism can impact on the Church’s endeavour to establish gender equality so that there is authenticity in its teaching and practice. That alignment is necessary to bring to life the scriptural dimension of the Church. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.