The purpose of this study is to more closely examine social workers who are practicing or familiar with spiritual and alternative techniques. These approaches are seen as highly relevant to social work values of cultural competency and empowerment.

Religion and spirituality viewed within the context of the person-in-situation gestalt, interacts with and influences social work practice and education in a myriad ways. Internationally there has been strong acceptance of a biopsychosocial and spiritual paradigm in social work practice. Accordingly, a number of Schools of Social Work have moved toward integrating religion and spirituality into the curriculum so as to prepare students for spiritually sensitive social work practice. Locally, however, the field remains relatively unheard of and local Schools of Social Work have not introduced this topic into the curriculum. This study was conceptualized to undertake a comprehensive investigation into the role of religion and spirituality in social work practice and education. Particular areas of interest included the use of spiritually based intervention techniques in practice, transpersonal social work and curricula development. The study was directed primarily toward the development of an indigenous course on religion, spirituality and social work. Developmental research methodology in conjunction with participatory research methodology guided the research endeavour. A state of-the-art review of international syllabi was undertaken to serve as a framework upon which this course was built. A national survey was undertaken to assess the views of all final year social work students with regard to the role of religion and spirituality in social work practice, and their views about the inclusion of content in this area, in the curricula. This together with data obtained about their views on specific content for an indigenous course, was used to shape the interventional innovation. The latter took the form of comprehensive guidelines, consisting of thirteen units, which covered various facets of spirituality, religion and social work. Some of the units designed focused on spiritual assessment, models of spiritual development, spiritually based intervention and research techniques in this field. The guidelines were then disseminated to all Heads of Schools of Social Work in South Africa for the purpose of evaluation. Evaluative data reflected that the programme had covered all areas sufficiently and could be used to guide the introduction and implementation of the course at South African Schools of Social Work. / Thesis (Ph.D.)-University of Natal, Durban, 2002.

Rabbi Stephen S. Wise presents an excellent subject for the study of Jewish social progressivism in Portland in the early years of the twentieth-century. While Wise demonstrated a commitment to social justice before, during, and after his Portland years, it is during his ministry at congregation Beth Israel that he developed a full-fledged social program that was unique and remarkable by reaching out not only within his congregation but more importantly, by engaging the Christian community of Portland in interfaith activities. In so doing, Wise broke off from the traditional role expected of rabbis by bringing social causes to the fore over traditional Jewish observances. This thesis examines the years and contributions of Stephen Wise in Portland between 1900 and 1906. An overall study of the Jewish community in Portland is presented along with a general description of the condition of how both German and Eastern European Jews through their settlement, business occupation, and pace of assimilation came to envision their integration into the American mainstream. In order to fully appreciate Wise's commitment to social progressivism in Portland, this study will look to detail how Liberal Judaism, Ethical Culture, and the Social Gospel movement provided Wise with the means to combine his rabbinate with public advocacy in the prophetic tradition. The thesis then focuses on Wise's social activities and struggles against child labor, gambling, and prostitution with a special interest on the Chinese Exclusion Acts that struck the small but active Chinese community of Portland.

Thesis (MA (Political Science))--Stellenbosch University, 2009. / ENGLISH ABSTRACT: Over the past few decades the secular world has witnessed an increasing assault, specifically from the monotheistic religious fundamentalist community, on their beliefs and values. The undeniable intolerance shown by the religious fundamentalist community has often translated into violent terrorist attacks against the secular world. The fact that religious beings can resort to such atrocious acts of violence has certainly baffled many onlookers. It surely comes as no surprise that religious fundamentalism is generally viewed as a ''hard-to-understand‟ phenomenon. This literature review will describe the ''hard-to-understand‟ phenomenon that is religious fundamentalism by employing social identity theory. The social identity of religious fundamentalists is generally derived from sacred texts and what they consider to be absolute truths. These presumed absolute truths not only provide ample opportunity for the development of the ''us‟/''them‟ duality, but also provide a platform for an intense intolerance of the ''other‟, also referred to as the out-group. Of course, the ''us‟/''them‟ duality can be created on many social dimensions, but religion has proven to bring quite an extensive, even murderous, intolerance to in- and out-group characterizations. The ever increasing actions of religious fundamentalist groups over the past few decades have certainly illustrated this point with some conviction. The importance of social identity has been recognised in many major traditions of the social sciences, not excluding political science. Social identity forms the basis of any group‟s actions or reactions. Therefore, its significance stretches far beyond simply providing an identity to a social group. Social identity also acts as a preamble to how a social group, in this case religious fundamentalists, chooses to deal with invidious comparisons. By employing social identity in this particular way we can go beyond investigating how religious fundamentalists act and react to the point of understanding why they act and react the way they do. In this study it was found that although a number of options to deal with invidious comparisons are available to social groups, only a few of these options are likely to be pursued by religious fundamentalists in order to remain a relevant and competitive social group within the social hierarchy. This approach will provide important insights into a formerly ''hard-to-understand‟ phenomenon namely religious fundamentalism. / AFRIKAANSE OPSOMMING: Oor die laaste paar dekades het die sekulêre wêreld 'n toenemende aanslag op sy oortuigings en waardes waargeneem, spesifiek vanaf die monoteïstiese godsdienstige fundamentalistiese gemeenskap. Die onloënbare onverdraagsaamheid wat deur hierdie godsdienstige fundamentalistiese gemeenskap getoon word ontaard dikwels in geweldadige terroriste aanvalle op die sekulêre wêreld. Die feit dat godsdienstige individue hulself begwewe tot sulke wreedaaardige dade van geweld het verseker baie toeskouers verydel. Dis is sekerlik dan nie 'n verrassing dat godsdienstige fundamentalisme gesien word as 'n ''moelik-om-te-begryp‟ fenomeen nie. Hierdie literatuur oorsig sal die ''moelik-om-te-begryp‟ fenomeen wat godsdienstige fundamentalisme is beskryf deur gebruik te maak van die sosiale identiteits teorie. Die sosiale identiteit van godsdienstige fundamentaliste spruit oor die algemeen uit heilige teks en absolute waarhede. Hierdie absolute waarhede bied nie slegs ruim geleenthede vir die ontwikkeling van die ''ons‟/''hulle‟ dualiteit nie, maar bied ook 'n platform vir 'n intense onverdraagsaamheid van die 'ander‟, wat ook verwys word na as die buite-groep. Natuurlik kan die ''ons‟/''hulle‟ dualiteit op grond van baie ander sosiale dimensies ontwikkel word, maar godsdiens het telke male al gedemonstreer dat dit 'n omvattende, selfs moordadige, onverdraagsaamheid na binne- en buite-groep karakterisering bring. Die al ewige toenemende aksies van godsdienstige fundamentalistiese groepe oor die laaste paar dekades illustreer sekerlik hierdie punt met oortuiging. Die belangrikheid van sosiale identiteit word erken deur verskeie tradisies van die sosiale wetenskappe en politieke wetenskap word nie hier uitgesluit nie. Sosiale identiteit vorm die basis van enige groep se aksies en reaksies. Vir hierdie rede strek die betekenisvoheid ver verby die feit dat slegs 'n identiteit aan 'n sosiale groep verskaf word. Sosiale identiteit tree op as 'n voorrede vir die manier waarop 'n sosiale groep, in ons geval godsdienstige fundamentaliste, verkies om onbenydenswaardige vergelykings te hanteer. Deur sosiale identiteit op hierdie besondere manier aan te spreek kan ons verder gaan as om slegs ondersoek in te stel in hoe godsdienstige fundamentaliste optree en reageer tot die punt waar ons kan verstaan hoekom hulle optree en reageer op hierdie spesifieke manier. In hierdie studie is gevind dat alhoewel daar 'n aantal opsies beskikbaar is vir sosiale groepe om onbenydenswaardige vergelykings te hanteer, is daar slegs 'n paar van hierdie opsies wat mees waarskynlik nagestreef sal word deur godsdienstige fundamentaliste ten 'n einde 'n relevante en kompeterende sosiale groep binne die sosial hïerargie te wees. Hierdie benadering sal belangrike insigte bring tot die voormalige 'moeilik-om-te-begryp‟ fenomeen genaamd godsdienstige fundamentalisme.

余恩明. / "2006年5月". / 論文(神道學碩士)--香港中文大學, 2006. / 參考文獻(leaves 69-73). / "2006 nian 5 yue". / Abstract also in English. / Yu Enming. / Lun wen (Shen dao xue shuo shi)--Xianggang Zhong wen da xue, 2006. / Can kao wen xian (leaves 69-73). / 論文撮要 --- p.i / 目錄 --- p.ii / Chapter 1. --- 簡介及論文目的 --- p.1 / Chapter 1.1 --- 引言 --- p.1 / Chapter 1.2 --- 「合一」簡介 --- p.2 / Chapter 1.3 --- 論文目的 --- p.3 / Chapter 1.4 --- 資料來源及搜集方法 --- p.3 / Chapter 1.5 --- 論文分章 --- p.3 / Chapter 2. --- 五個發展階段 --- p.5 / Chapter 2.1 --- 籌備期（一九七一至七三年） --- p.5 / Chapter 2.2 --- 開展期（一九七四至七六年） --- p.8 / Chapter 2.3 --- 發展期（一九七七至七九年） --- p.11 / Chapter 2.4 --- 變革期（一九八零至八八年） --- p.13 / Chapter 2.5 --- 衝突期（一九八九至九七年） --- p.19 / Chapter 2.5.1 --- 黎明事件 --- p.20 / Chapter 2.5.2 --- 服務與發展的重整 --- p.22 / Chapter 2.5.3 --- 與社署的抗衡 --- p.24 / Chapter 2.5.4 --- 社會行動的爭議 --- p.25 / Chapter 2.5.5 --- 與執委的衝突 --- p.30 / Chapter 2.5.5.1 --- 《天台的月光》的出版 --- p.32 / Chapter 2.5.5.2 --- 聘請員工程序的爭議 --- p.33 / Chapter 2.5.5.3 --- 「三條守則」的製訂 --- p.34 / Chapter 3. --- 轉變、挑戰與危機 --- p.38 / Chapter 3.1 --- 架構的問題 --- p.38 / Chapter 3.2 --- 總幹事的角色 --- p.40 / Chapter 3.3 --- 執委會的結構 --- p.42 / Chapter 3.4 --- 員工的轉換 --- p.44 / Chapter 3.5 --- 機構路線的轉變 --- p.49 / 小結 --- p.53 / Chapter 4. --- 總結 --- p.54 / 附表一：職員人數記錄表 --- p.59 / 附表二：職員人數記錄詳細表 --- p.60 / 附表三：收入/支出比較表 --- p.63 / 附表四：被訪者名單及資料 --- p.64 / 附表五：歷任執行委員會主席名單 --- p.67 / 附表六：歷任總幹事名單 --- p.68 / 參考書目 --- p.69

Chan Ka Lai. / Thesis (M.Div.)--Chinese University of Hong Kong, 2008. / Includes bibliographical references (leaves 134-138). / Abstract also in Chinese; appendix A in Chinese. / Chapter I. --- INTRODUCTION --- p.1 / Chapter A. --- Background for the study --- p.4 / Chapter B. --- Reasons for having this study --- p.4 / Chapter C. --- Aims of this study --- p.4 / Chapter II. --- STUDY ON CHURCH AND SOCIAL MINISTRY --- p.6 / Chapter A. --- Our understanding of the church --- p.6 / Chapter B. --- Church in mission --- p.9 / Chapter C. --- Social responsibility of the church --- p.10 / Chapter D. --- Definition of social ministry --- p.12 / Chapter E. --- Tasks of the church --- p.14 / Chapter F. --- Theoretical framework derived from Hessel & Morisy --- p.17 / Chapter III. --- STUDY DESIGN --- p.20 / Chapter A. --- Hypotheses and research questions --- p.22 / Chapter B. --- Data collection --- p.23 / Chapter 1. --- Methodology --- p.23 / Chapter 2. --- Study population and the survey --- p.26 / Chapter IV. --- STUDY FINDINGS AND DISCUSSION --- p.29 / Chapter A. --- Reasons for having these five churches selected --- p.30 / Chapter B. --- Social ministry as found in these local churches --- p.32 / Chapter 1. --- Kwun Tong Methodist Church --- p.33 / Chapter 2. --- "Chinese Methodist Church, Wan Chai, Hong Kong" --- p.35 / Chapter 3. --- Asbury Methodist Church --- p.38 / Chapter 4. --- Sha Tin Methodist Church --- p.41 / Chapter 5. --- Jubilant Grace Methodist Church --- p.44 / Chapter C. --- Comparison of the theoretical framework of social ministry and its practice in the five selected churches --- p.46 / Chapter 1. --- Kwun Tong Methodist Church --- p.46 / Chapter 2. --- "Chinese Methodist Church, Wan Chai, Hong Kong" --- p.49 / Chapter 3. --- Asbury Methodist Church --- p.53 / Chapter 4. --- Sha Tin Methodist Church --- p.55 / Chapter 5. --- Jubilant Grace Methodist Church --- p.59 / Chapter D. --- Discussion on social ministry as administered in Methodist Churches in Hong Kong --- p.60 / Chapter 1. --- New understanding of social ministry after the study --- p.60 / Chapter 2. --- Each church is unique --- p.63 / Chapter V. --- CONCLUSION --- p.68 / Chapter A. --- Factors applicable to all of the churches --- p.68 / Chapter B. --- Factors applicable to some of the churches --- p.70 / Chapter C. --- Concluding remarks --- p.71 / Appendices / Appendix A: Verbatim record of the interviews --- p.73 / "Appendix B: Integration of church, school & service centre as exemplified by the 24 local Methodist churches" --- p.133 / Bibliography --- p.134

Excavations at La Bomba, Middle Jequetepeque Valley, CajamarcaThis paper presents the preliminary results of the excavations at the archaeological site of La Bomba, located in the middle valley of Jequetepeque, Cajamarca. This investigation was conducted by the author as a part of a comparative project organized by the Archaeological Mission of Tokyo University. The stratigraphic sequences and architecture data are emphazised. The results, obtained from the analysis of the associated material, allow to reconstruct some religious and social aspects of the Early Formative and Regional Developments periods / En este trabajo se presentan los resultados preliminares de las excavaciones en el sitio arqueológico La Bomba ubicado en el valle medio de Jequetepeque, departamento de Cajamarca, realizadas por el autor como parte de un proyecto de carácter comparativo organizado por la Misión Arqueológica de la Universidad de Tokio. Se enfatizan los datos referentes a las secuencias estratigráficas y la arquitectura. Los resultados obtenidos del análisis del material asociado de los entierros permiten reconstruir algunos aspectos religiosos y sociales de los periodos Formativo Inferior y Desarrollos Regionales.

The aim of this thesis is to compare the concept of sin in the theologies of Ellen G. White and Leonardo Boff. Chapter 1 examines Ellen G. White's concept of sin. White's historical and theological backgrounds coupled with her use of the "great controversy" motif provide a better grasp of her understanding of sin. White defines sin as the transgression of God's Law. She views sin to comprise at least two dimensions, namely, the individual and the social. White regards these two aspects of sin to have equal significance. White's detailed treatment of the sanctuary teaching also highlights the two dimensions of sin. In Chapter 2 Boff' s idea of sin is investigated. Boff' s historical background, which exposed him to the poor, influenced his perception of sin. Boff's theological background together with his familiarity with Karl Marx's social analysis prompted Boff to define sin as the negation of God's love in a human history bedevilled by class conflict. Boff views sin to have the individual and social dimensions. Yet, in terms of importance, Boff believes that the social dimension of sin is more consequential than the individual one. In Chapter 3 White's and Boff s views on sin are compared. From this comparison it is evident that both White and Boff recognize the bipolarity of sin. Both seem to agree that christians should take an active role in correcting social evils because love for God is manifested by how we relate to our neighbor. Boff devotes less space to the individual aspect of sin than White. Chapter 4 shows that White's theological tradition has a lot to learn from Boff and his tradition and also vice versa. An awareness of the current priestly ministry of Christ evident in White's theology could help Boff to bring some balance to his stance on the social and the individual dimension of sin. Boff' s use of Marx's social analysis should also help Seventh-day Adventists, the inheritors of White's theology, not to interpret White's theology of sin only along individualistic lines while overlooking its social dimension. / Philosophy, Practical & Systematic Theology / D.Th. (Systematic Theology)

Thesis (MEdPsych)-- Stellenbosch University, 2012. / ENGLISH ABSTRACT: The purpose of this study was to explore teachers‟ understanding of inclusive education within an independent Islamic school. The research was designed to explore the way the values and principles of tolerance and respect for religious and cultural diversity might be accommodated or promoted within an independent Islamic school in South Africa. Such schools are guided by the aims and objectives of Islamic education, as defined at the First World Conference on Muslim Education held in Makkah, Saudi Arabia in 1977. However, such schools are also bound by the aims and objectives of inclusive education, as propagated by the Department of Education, which strives to promote religious and cultural diversity within a democratic society. In this study the views and experiences of nine teachers with regard to inclusivity, cultural and religious tolerance and democratic citizenship were researched. It was argued that teachers and schools represent the earliest opportunity for learners to develop meaningful relationships with and positive attitudes towards others; this enables learners to feel valued and included as citizens within a democratic and diverse society. This qualitative study was limited to one independent Islamic school in the Western Cape. The data was collected through semi-structured personal and focus group interviews and was analysed within an interpretive paradigm. The findings were that whilst the participants agreed that access to the school should be open to all learners irrespective of religion, most felt that non-Muslim learners should be taught separately. Though a school environment should promote tolerance and respectful attitudes towards learners from different cultures and backgrounds, the participants supported a school ethos that was founded on Islamic principles. The main recommendation of this study is that the independent Islamic schools should give careful consideration to their role within society if they wish to create a democratic citizenry and promote religious and cultural diversity. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie was om onderwysers se begrip van insluitende opvoeding binne ‟n onafhanklike Islamitiese skool te eksploreer. Die navorsing was ontwerp om te eksploreer hoe die waardes en beginsels van verdraagsaamheid en respek vir godsdiens en kulturele diversiteit geakkommodeer en bevorder kan word binne ‟n Islamitiese skool in Suid-Afrika. Hierdie tipe skole volg die doelwitte en doelstellings van Islamitiese opvoeding, soos gedefinieer by die Eerste Wêreld Konferensie oor Moslem Opvoeding in Makkah, Saudi Arabia in 1977. Hierdie skole is wel ook verbonde aan die doelwitte en doelstellings van inklusiewe opvoeding, soos voorgeskryf deur die Onderwysdepartement, wat streef vir die bevordering van godsdiens en kulturele diversiteit binne ‟n demokratiese samelewing. Die meninge en ervarings van nege opvoeders in verband met inklusiwiteit, godsdiens en kulturele verdraagsaamheid en demokratiese burgerskap was ondersoek. Die argument was dat opvoeders en skole verteenwoordig was van die vroegste geleenthede vir leerders om waardevolle verhoudings met positiewe houdings teenoor ander te ontwikkel. Dit stel leerders in staat om waardevol en ingesluit te voel as burgers binne ‟n demokratiese en diverse samelewing. Hierdie kwalitatiewe studie was afgebaken tot een onafhanklike Islamitiese skool in die Weskaap. Die data was ingesamel deur semi-gestruktureerde persoonlike en fokus groep onderhoude en was geanaliseer binne ‟n interpretatiewe paradigma. Die uitkomste was dat deelnemers daarmee saamgestem het dat die skool oop moet wees vir alle leerders ongeag van hul godsdiens. Die meerderheid het wel gevoel dat nie-Moslem leerders aparte onderrig moet ontvang; alhoewel ‟n skool ‟n omgewing moet bevorder vir verdraagsaamheid en respekvolle houdings teenoor leerders van verskillende kulture en agtergronde. Die deelnemers het ‟n skool etos ondersteun wat baseer is op Islamitiese beginsels. Die hoof aanbeveling van hierdie studie is dat onafhanklike Islamitiese skole versigtige oorweging moet gee aan hul rol binne ‟n samelewing indien hul ‟n demokratiese burgerskap wil skep en godsdiens en kulturele diversiteit wil bevorder.

This dissertation examines the relationship between Baptists and social reform from 1770 through 1860. Chapter one examines two explanations to the social movements of this period. Attention is given to the tension between personal piety and social activism inherent in Baptist life. Chapter two explores the most controversial social issue of the nineteenth century: slavery. By weighing in on the colonization scheme, religious instruction, and abolition. Chapter three examines one of the most significant but least known debates of the antebellum period: the effort to end Sabbath mail delivery. Baptists pressed for a legislative end to a social problem. Not all Baptists shared the conviction that Congress should interfere. The subject of chapter four is the evangelical crusade against poverty. Baptists spiritualized the effort. Fighting poverty meant encouraging conversion and promoting virtue. Chapter five presents the temperance crusade as a spiritual and political mission. Temperance tested Baptist convictions more than any other philanthropic movement. The tension between the sacred and the secular came to the fore as Baptists disagreed over the role of benevolent societies. Chapter six examines the role of piety in Baptist life. It argues that far from forcing Baptists to withdraw from society and culture, their view of personal piety drove them into society. It was forged by their understanding of and desire for religious liberty. From very early on, they came to believe that society's best hope was a Christian and a church committed to the gospel. Even when Baptists articulated the spiritual nature of the church, they did so with the understanding that a spiritual church is a blessing to society. Chapter seven considers the impetus for direct political engagement discussed by Baptists. Always rejecting party politics, Baptists knew they had a responsibility to engage the public sphere. Pastors looked for "the medium path" that embraced every topic worthy of sermonizing without degrading their ministry. Chapter eight summarizes the argument. Baptists were social reformers. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.