No description available.

Made available in DSpace on 2014-06-11T19:23:36Z (GMT). No. of bitstreams: 0 Previous issue date: 2009-11-18Bitstream added on 2014-06-13T19:09:33Z : No. of bitstreams: 1 melo_aa_me_mar.pdf: 1761751 bytes, checksum: 77d0c9fb2f277ac2f85f9019562306cd (MD5) / O presente trabalho visa analisar em que aspectos a RCC (Renovação Carismática Católica) consegue se efetivar enquanto norteadora de conduta entre os fiéis católicos. Seu discurso, sua atuação e seu respaldo em relação ao seu público, que vão desde o clero até os leigos, são indícios da evidência desse movimento, que afeta desde a classe média até as camadas sociais menos favorecidas economicamente. Este movimento, mesmo sendo considerado como uma resposta dada pela Igreja Católica Apostólica Romana ao avanço das religiões pentecostais no Brasil, apresenta diversas similaridades com o pentecostalismo. Os meios pelos quais a RCC consegue alcançar tal sucesso, assim como a forma que o carismático constrói sua relação com a Igreja e com a sociedade da qual faz parte serão objeto de investigação desta pesquisa. Como referência ao presente estudo, serão realizadas visitas aos Grupos de Oração da Diocese de Ourinhos, interior do Estado de São Paulo, coletando dados através de observação e entrevistas informais, simultaneamente aos estudos sobre o tema. / The present work seeks to analyze in that aspects RCC (Catholic Charismatic Renewal) get to effective while to guidance of conduct among the Catholic followerses. Its speech, its performance and its back-up in relation to its public, that empty space from the clergy to the lay ones, they are indications of the evidence of that movement, that affects from the middle class to the social layers less favored economically. This movement, same being considered as an answer given by the Roman Apostolic Catholic Church to the progress of the pentecostals religions in Brazil, it presents several similarities with the pentecostalism. The means for the which RCC gets to reach such success, as well as the form that the charismatic builds its relationship with the Church and with the society of the which is part they will be object of investigation of this research. As reference to the present study, visits will be accomplished to the Groups of Pray of the Diocese of Ourinhos, inside of the State of São Paulo, collecting data through observation and informal interviews, simultaneously to the studies on the theme.

Orientador: José Geraldo Aberto Bertoncini Poker / Banca: Claude Lepine / Banca: Lísias Nogueira Negrão / Resumo: O presente trabalho visa analisar em que aspectos a RCC (Renovação Carismática Católica) consegue se efetivar enquanto norteadora de conduta entre os fiéis católicos. Seu discurso, sua atuação e seu respaldo em relação ao seu público, que vão desde o clero até os leigos, são indícios da evidência desse movimento, que afeta desde a classe média até as camadas sociais menos favorecidas economicamente. Este movimento, mesmo sendo considerado como uma resposta dada pela Igreja Católica Apostólica Romana ao avanço das religiões pentecostais no Brasil, apresenta diversas similaridades com o pentecostalismo. Os meios pelos quais a RCC consegue alcançar tal sucesso, assim como a forma que o carismático constrói sua relação com a Igreja e com a sociedade da qual faz parte serão objeto de investigação desta pesquisa. Como referência ao presente estudo, serão realizadas visitas aos Grupos de Oração da Diocese de Ourinhos, interior do Estado de São Paulo, coletando dados através de observação e entrevistas informais, simultaneamente aos estudos sobre o tema. / Abstract: The present work seeks to analyze in that aspects RCC (Catholic Charismatic Renewal) get to effective while to guidance of conduct among the Catholic followerses. Its speech, its performance and its back-up in relation to its public, that empty space from the clergy to the lay ones, they are indications of the evidence of that movement, that affects from the middle class to the social layers less favored economically. This movement, same being considered as an answer given by the Roman Apostolic Catholic Church to the progress of the pentecostals religions in Brazil, it presents several similarities with the pentecostalism. The means for the which RCC gets to reach such success, as well as the form that the charismatic builds its relationship with the Church and with the society of the which is part they will be object of investigation of this research. As reference to the present study, visits will be accomplished to the Groups of Pray of the Diocese of Ourinhos, inside of the State of São Paulo, collecting data through observation and informal interviews, simultaneously to the studies on the theme. / Mestre

Uma análise comunicacional da explosão gospel e sua expressão entre os diferentes segmentos do cenário religioso evangélico contemporâneo no Brasil é o objeto deste trabalho. Inicialmente um movimento musical, o gospel explodiu na última década do século XX entre os evangélicos e deu forma a um modo de vida configurado pela tríade música-consumo e entretenimento. Esse modo de vida se expressa, especialmente, em novas formas de culto religioso e na relativização da ética protestante restritiva de costumes. A referida tríade é caracterizada pelas transformações advindas do reprocessamento das culturas das mídias, urbana e de mercado entre os evangélicos e da busca de superação da crise entre protestantismo e sociedade que tem marcado a história deste segmento no Brasil. Entretanto, a análise embasada nos estudos culturais e nas ciências da religião revelou que esses traços de modernidade da cultura gospel estão entrecruzados com a tradição, com a conservação de traços da identidade protestante no Brasil como o dualismo igreja vs. mundo, o individualismo, o intimismo religioso, o sectarismo, a rejeição da diversidade de manifestações culturais e religiosas, o antiecumenismo e o antiintelectualismo. O estudo sobre este encontro do antigo com o novo, do tradicional com o moderno remete à compreensão da cultura gospel como uma cultura híbrida. Uma estratégia de adaptação à modernidade e suas expressões hegemônicas - seja o pentecostalismo, no campo religioso, ou o capitalismo globalizado no campo sócio-histórico -com a garantia de preservação da expressão cultural religiosa tradicionalista, já conhecida e aprovada no "coração das igrejas". O hibridismo é aqui compreendido como criação estéril, uma modernidade de superfície passível de tensões: o "vinho novo em odres velhos". / This study is a communicational analysis of the gospel explosion and how that explosion is currently expressed amidst the different segments that are part of the contemporary Protestant religious scenario in Brazil. Initially a musical movement, this evangelical movement referred to as gospel, in the last decade of 20th century Brazil, has assumed three additional components that ultimately define it and shape its lifestyle: music, consumer consumption, and entertainment. This new life form is expressed in new ways of worship as well as the relativization of the restrictive Protestant behavioral ethic. These three additional elements arise as a result of the re-elaboration of three distinct cultures; the media, the urban world and the Protestant market and are a result of the search to overcome the history of tension between the Brazilian Protestant community and Brazilian society. However, based on cultural studies and the studies of religious sciences, we see that the modernity expressed in the current gospel culture maintains certain conservative Protestant characteristics such as the dualism between Church and the World, individualism, personal religious experience, sectarianism, and the rejection of cultural and religious diversity and as such is anti-ecumenical and anti-intellectual. As with any study of the old and the new, traditional and modern, we see that gospel culture is a hybrid culture; a strategic adaptation to modernity and its hegemonic expressions ? be it Pentecostalism, in the realm of religion, or globalized capitalism in the socio-historic realm. But what seems at first shaped by modernity, gospel, in fact, only appears modern while in reality continues to secure traditional Protestant characteristics in order to preserve its own culture. Hybridism, in this case, is not new and dynamic as the word might suggest, but a sterile creation, a modern face under which lie the same tensions: ?New wine into old wineskins.?

This paper deals with an idea of boundaries that christians and non-christians construct and the way these boundaries emerge and reproduce. Based on the analysis of twelve in-depth interviews, I show that the concept of moral boundaries is relevant for the relationship between christians and non-christians. Although many emphasize tolerance and understanding, they define themselves as opposed to each other in many ways. Christians consider God's commandments to be the source of morality, non-christians think it is rooted in people themselves. Christians consider relationship with God, love and good christian life to be the highest values and they think non-christians prefer money, health and family. Those admit these values, but they emphasize that being christian does not automatically mean being a good person. As a respond to today's situation, I analyze creating social distance and symbolic boundaries against ethnic and national minorities. Powered by TCPDF (www.tcpdf.org)

Obesity is one of the fastest growing health concerns impacting all racial, ethnic, gender, and socioeconomic groups in the United States of America. More than one-third of the U.S. adult population is classified as being obese (Obesity Society, 2021). Obesity has reached epidemic proportions in all races and genders within the US with African American women comprising a majority of those impacted by this chronic health condition. Obesity rates are well documented within the literature but what is lacking is the role spirituality may play in obese African American women and their health behaviors. The purpose of this qualitative, phenomenological study was to explore and describe the lived experiences of obese African American women with attention and focus on weight, health behaviors, and spirituality. This study consisted of participant recruitment from various social organizations, beauty salons, and faith-based organizations. A naturalistic setting with a descriptive approach was taken to interview the participants and all recorded interviews were transcribed and utilized for data analysis. The analysis method for this study was the qualitative content analysis process. Upon completion of data analysis, the identification of three themes, who I am, the weight I bear, and power struggles, assisted with recognizing the gaps and concerns that supported the researcher in painting a picture of the lived experiences of obese African American women. Recommendations included diversifying healthcare providers, implementing community based interventions and research, and completing knowledge assessments before education.

Obesity is one of the fastest growing health concerns impacting all racial, ethnic, gender, and socioeconomic groups in the United States of America. More than one-third of the U.S. adult population is classified as being obese (Obesity Society, 2021). Obesity has reached epidemic proportions in all races and genders within the US with African American women comprising a majority of those impacted by this chronic health condition. Obesity rates are well documented within the literature but what is lacking is the role spirituality may play in obese African American women and their health behaviors. The purpose of this qualitative, phenomenological study was to explore and describe the lived experiences of obese African American women with attention and focus on weight, health behaviors, and spirituality. This study consisted of participant recruitment from various social organizations, beauty salons, and faith-based organizations. A naturalistic setting with a descriptive approach was taken to interview the participants and all recorded interviews were transcribed and utilized for data analysis. The analysis method for this study was the qualitative content analysis process. Upon completion of data analysis, the identification of three themes, who I am, the weight I bear, and power struggles, assisted with recognizing the gaps and concerns that supported the researcher in painting a picture of the lived experiences of obese African American women. Recommendations included diversifying healthcare providers, implementing community based interventions and research, and completing knowledge assessments before education.

This thesis focuses on how Muslim Millennials in Canada and the United States navigate religious identities and research religious matters online. Their attendance and participation at the Reviving the Islamic Spirit (RIS) convention - an annual conference in Toronto - illustrates their desire to meet in person even though they also engage in religious learning and activities online. Through qualitative interviews, I discover that these young Muslims find conducting Islamic research online to be convenient, however, their community needs are not fulfilled in the online Islamic world. Reviving the Islamic Spirit fulfills this need for in-person engagement by creating a suitable environment allowing Muslims to interact with religious authority figures from online spaces. Reviving the Islamic Spirit also allows Muslims to feel a sense of belonging and community in an offline space. All the participants in this study turned to the online Islamic world in search of religious authority. For many Muslim communities, religious authority plays a large role in their everyday lives. Unlike other Muslim minority communities, Sunni Muslims cannot agree on central religious authority. They do not have a central authority figure who they can rely on for inquiring about religious matters. These needs of religious authority and community bring together Muslims at Reviving the Islamic Spirit convention. I argue in this thesis that Reviving the Islamic Spirit creates a "convergent space." In this space, characteristics are highlighted from the online and offline worlds without erasing any of the original elements. Reviving the Islamic Spirit provides space that brings the online religious world into the present offline world, and this in turn influences religious behaviours and lived religious experiences. The research questions guiding this study were: 1) What attracts young Muslims to RIS? 2) Does participation at RIS influence online and offline religious behaviours? 3) How are digital elements of online religion (such as virtual religious practices and religious forum discussions) brought into offline spaces like RIS? and 4) What happens when the two physical and virtual religious spaces come together such as at the intersection at RIS? Participants were recruited from Reviving the Islamic Spirit where I was able to speak with attendees and set up a booth in the marketplace portion where people could approach me with interest about this study. The methodology included conducting 50 in-depth interviews and participant observation of attendees at RIS. The results indicate that Muslim Millennials were fascinated by "celebrity imams" such as Yasir Qadhi, Mufti Menk, Omar Suleiman, and Sohaib Webb. The results also verify that a 'convergence space' exists at Reviving the Islamic Spirit convention.

This research project is a study of 227 Christian Churches (Disciples of Christ) in Indiana. These 227 churches were identified by the Regional Office of the Christian Church (Disciples of Christ) in Indiana as being fully cooperative with the work within the Region. The project was conducted in two parts or phases. Phase 1 was a study of the churches based upon statistical data which the churches reported to the Yearbook. Phase 2 was a study of the attitudes of selected leaders within these 227 churches. It should be noted in the beginning that this study does not tell the complete story of the Christian Church (Disciples of Christ) in Indiana. Any such attempt to tell all the story must take into account the churches which have withdrawn from the relationship with the Regional and National ministry. This study concerns only the 227 churches currently involved and seeks to tell the story of these churches. This report seeks to be descriptive in character. One section in Chapter 2 dealing with anomia is analytical. The funds for this project were made available by Christian Theological Seminary with money provided by the Lilly Endowment, Inc. 1

This thesis uses content analysis to compare two conservative Christian feminist publications: Daughters of Sarah, produced by neo-evangelical feminists, and Exponent II, produced by Mormon feminists. Findings are based on insights from three main theories: Debra Minkoff's organization-environment perspective, Nancy Folbre's model of collective action based on structures of constraint, and the church-sect typology from the sociology of religion literature. Although both organizations similarly endeavor to integrate feminist and religious identities, the loose boundaries of evangelicalism allow Daughters of Sarah to explore a more liberal feminist agenda and interact with broader feminist sources while still remaining within the broad domain of evangelicalism. In contrast, the strict organizational boundaries of Mormonism tightly constrain Exponent II's feminist discourse and agenda. While focusing on how religious environments serve as dominant sources of opportunity and constraint for associated organizations, this study also highlights the complexity involved in the construction of christian feminist identities.