This dissertation presents an original reconstruction of Kintwadi kia Bangunza, the movement of Simon Kimbangu in Belgian Congo, from the period 1921 to 1942. It interprets the movement ancestrally, arguing that Kimbangu and his initiates were spiritualists who worked to heal the dead and reverse the European occultism of the First World War. When the prophetic healers (bangunza) received the sick, they became mediators between the living and dead, performing rituals using Holy Spirit medicine to retrieve, reconcile with, ascend and avenge their ancestors. This dissertation brings together a wide variety of sources in five languages, gathered from over a year of archival research as well as several months of anthropological fieldwork. It presents a feminist, interdisciplinary analysis of the transformation of Kintwadi from its beginning as an ancestral healing movement, into a revolt movement led by the ancestors and finally, to its institutionalization as various churches. This dissertation argues that how we read Kintwadi, provides a useful prism through which to consider the politics of decolonization in Africa today.

Recovery from alcoholism and substance abuse has had an ignominious history. There does not appear to be any statistics that stand up to any rigorous fact-checking which show how well treatment centers do at helping their clients to stay sober. Statistics that are used to show success rates are not considered credible and they are shockingly low. Despite these issues, substance abuse research has failed to link the historical knowledge of why people stay sober for long periods of time with what is being taught in treatment centers in hopes of creating a better, more accurate outcome. The qualitative, phenomenological research study was conducted to ascertain whether a treatment center was teaching the curriculum components that prior research studies had found allowed an addict or alcoholic to stay sober for 20 plus years. Twelve volunteer participants (i.e., nine clients and three counselors), at a treatment center located in Southeast Florida, were interviewe d regarding their perceptions of the curricula being taught in the treatment center. Patterns emerged with the clients regarding their perceptions of spirituality and 12-step programs, believing that spirituality and 12-step programs were significantly emphasized in treatment and that they were very important to their recovery when they left treatment. Counselors agreed with this finding, but felt stronger about the importance of family and social support than did the clients. Overall, the clients felt that what was emphasized in treatment was important to their recovery and intended to use their new knowledge in helping them stay sober. Implications for treatment centers and recommendations for future studies are discussed. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2015. / FAU Electronic Theses and Dissertations Collection

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2003. / Vita. Includes bibliographical references (leaves 165-174).

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This project examines how Georgia draws the line between religious freedom and child abuse. In Georgia, certain religious parents are granted spiritual exemptions for conduct that would otherwise be prohibited due to its potential harm to children, while other parents must alter their religious practices to conform to the law. An examination of Georgia law governing conduct that is both religiously-motivated and poses a risk of physical harm to children illustrates that Georgia’s spiritual exemptions have contributed to producing legally-defined religious orthodoxy, inconsistent regulation of religious conduct, and less stringent state protection from harm for the children of some religious parents.

Christian Science is one of several religious groups with doctrines that suggest that medical use hinders spiritual development and/or is ineffective. Because of the beliefs, Christian Science has faced controversy in both Canada and the United States, and experiences difficulty maintaining a committed following. In some cases, Scientists who choose to rely on Christian Science risk increased pain or death for themselves or their children. This study seeks to identify the influences that Scientists face when deciding upon a healthcare option for themselves and their children. I applied interpretative phenomenological analysis to eleven interviews with current Canadian Scientists and one interview with a former Scientist. In addition, I analyzed biographies, church policies and doctrines, Canadian laws, and relevant court cases to contextualize my data. I concluded that Scientists use diverse forms of healthcare (some of which may be risky).

Thesis (M.S.)--University of Michigan, 1998. / Includes bibliographical references.

Thesis (M.S.)--University of Michigan, 1998. / Includes bibliographical references.

Na busca pela saúde muitos recorrem a práticas religiosas que, ao longo do tempo, foram consideradas estranhas e extravagantes. Nossa cultura racionalista perdeu de vista a imensa contribuição que as rezadeiras, ainda hoje, oferecem para a vida de muitas pessoas que a elas recorrem em busca de alívio de suas dores materiais e espirituais. Nesta dissertação nossa tarefa, como cientista da religião, é reconstruir pontes que possibilitem um diálogo integrador e transdisciplinar das ciências com a vida. Nas benzeções, busca-se saúde e se encontra salvação, entre, através e além dessas práticas. Negar a complexidade deste fenômeno é negligenciar a força revitalizadora que anima e fortalece a experiência de fé e de solidariedade que é possível identificar em nossas periferias. / Searching health, many people resort to religious practices that along the time were considered strange and extravagant. Our racionalistic culture has lost the great contribution that the sorceress offers to the lives of many people who appeal to them looking for relief to their material and spiritual pain. In this dissertation, our work, as a religion scientist, is to reconstruct bridges that could make possible an integrated and transdiscipline dialogue between science and life. In magic blessing practice, health and salvation are in a dialogical relationship between, through and beyond prays and blesses. Deny this phenomenon complexity is the same as negligence the revitalization strength that empowers and encourages the faith and solidary experience which could be find in all society levels.

Made available in DSpace on 2017-06-01T18:12:19Z (GMT). No. of bitstreams: 1 Sandro Roberto de Santana Gomes.pdf: 1780148 bytes, checksum: 6d03202084b16927940ab012851d64c2 (MD5) Previous issue date: 2007-04-12 / Searching health, many people resort to religious practices that along the time were considered strange and extravagant. Our racionalistic culture has lost the great contribution that the sorceress offers to the lives of many people who appeal to them looking for relief to their material and spiritual pain. In this dissertation, our work, as a religion scientist, is to reconstruct bridges that could make possible an integrated and transdiscipline dialogue between science and life. In magic blessing practice, health and salvation are in a dialogical relationship between, through and beyond prays and blesses. Deny this phenomenon complexity is the same as negligence the revitalization strength that empowers and encourages the faith and solidary experience which could be find in all society levels. / Na busca pela saúde muitos recorrem a práticas religiosas que, ao longo do tempo, foram consideradas estranhas e extravagantes. Nossa cultura racionalista perdeu de vista a imensa contribuição que as rezadeiras, ainda hoje, oferecem para a vida de muitas pessoas que a elas recorrem em busca de alívio de suas dores materiais e espirituais. Nesta dissertação nossa tarefa, como cientista da religião, é reconstruir pontes que possibilitem um diálogo integrador e transdisciplinar das ciências com a vida. Nas benzeções, busca-se saúde e se encontra salvação, entre, através e além dessas práticas. Negar a complexidade deste fenômeno é negligenciar a força revitalizadora que anima e fortalece a experiência de fé e de solidariedade que é possível identificar em nossas periferias.