The purpose of this study is to examine how the worldview, and its underlying concepts are interpreted and explained by the Swedish anti-lockdown movement. Moreover, this study investigates how spirituality and conspiracy theory discourses are constituted as a part of their narrative. Finally, the study seeks to understand what motivates the Swedish anti-lockdown movement and how their interpretation of the world relates to international conspirituality currents.

Das verstärkte Auftreten individualisierter Formen von Religion und deren auffällige Marktorientierung wurde von wissenschaftlicher Seite mit den „New Age“-Studien schon lange antizipiert. Der eigentliche Prozess dieses Wandels im alternativ-religiösen Feld – von oft als nonkonformistisch eingestuften Gruppen hin zu schwer zu definierenden losen Strukturen – wurde jedoch kaum genauer betrachtet und die New Spiritualities selten ins Verhältnis zu den Neuen Religiösen Bewegungen gesetzt. Dieser Aufsatz sichtet mit dem Anliegen, einen Beitrag zur Schließung empirischer Lücken zu liefern, französische Regierungsberichte über sogenannte „Sekten“ kritisch in Bezug auf deren Beschreibung und Interpretation dieses Wandels. In diesen Berichten wird zudem die praktische Relevanz der Differenzierung zwischen „Gruppen“ und einer breiteren kulturellen Strömung exemplarisch deutlich: die Interpretation ihrer eigenen empirischen Befunde unter Beibehaltung des Gruppenkonzepts erlaubt es den „Sekten“-Gegnern, auch die schwachen Organisationsstrukturen gegenwärtiger Spiritualität in ihr Metanarrativ der gesellschaftlichen Unterwanderung durch nonkonformistische „Sekten“ zu integrieren. Die gewählte zentrale Fragestellung ist die nach den Gründen für diese Entwicklungen und besonders, inwiefern diese eher mit dem starken Widerstand, auf den viele Gruppen in Frankreich trafen, zusammenhängen oder als Teil eines allgemeineren gesellschaftlichen Wandels als kulturelle Dynamik zu verstehen sind. / Changes within the field of “alternative religiosity”, or precisely, an increasing presence of individualistic “spiritualities” and market-oriented forms of organisation, have long been anticipated in academic research on the “New Age”. What has been paid less attention to is the actual process of this change or the relation between the New Spiritualities and the New Religious Movements labelled mostly politically nonconformist in France. This article works with government reports on “‘sectes‘ in France“, which provide aside from critical judgments of different groups and practices, surprisingly detailed empirical material. This material, its interpretation by “cult”-opponents and the effects of their continued use of the „group“-concept in relation to accusations of subversive „Nonconformism“, will be critically evaluated with regard to possible factors for the changes in the alternative-religious field, between regulation and adaptation to a broader societal change and the related cultural dynamics.

Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2016-12-01T15:32:15Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) DISSERTAÇÃO_LAILA ANINE CANDIDA DA SILVA.pdf: 2277324 bytes, checksum: 88384b18a0be081a9a3789182c1ea597 (MD5) / Made available in DSpace on 2016-12-01T15:32:15Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) DISSERTAÇÃO_LAILA ANINE CANDIDA DA SILVA.pdf: 2277324 bytes, checksum: 88384b18a0be081a9a3789182c1ea597 (MD5) Previous issue date: 2016-04-25 / FACEPE / Esta dissertação investigou as perspectivas de espiritualidades e os índices de bem-estar espiritual em estudantes calouros/as e formandos/as das graduações em psicologia da FAFIRE e da UFPE, correlacionando-os com os processos de formação. Questionamos se e como as espiritualidades são compreendidas por estudantes, calouros/as e formandos/as, das graduações em Psicologia da FAFIRE e da UFPE, e suas possíveis relações com os índices de bem-estar espiritual e a formação destes/as estudantes. Objetivando, de forma geral, analisar e comparar as perspectivas de espiritualidades e índices de bem-estar espiritual entre estudantes de Psicologia de duas Instituições de Ensino Superior (IES) de Recife - PE à luz da Psicologia Integral/transpessoal de Ken Wilber para apontar implicações da temática das espiritualidades no processo de formação em psicologia. Baseamo-nos na abordagem integral/transpessoal de Ken Wilber além de outros/as autores/as que corroboram com a compreensão de ser transdimensional e integral e as contribuições destas perspectivas para os processos de formação humana. Sendo de caráter misto, utilizamo-nos da Escala de Bem-estar Espiritual (EBE), compondo o trecho quantitativo, com 20 itens que se subdividem em duas subescalas – afirmações ímpares, Subescala de Bem-estar Religioso (BER) e as afirmações pares, Subescala de Bem-estar Existencial (BEE) – e para o trecho qualitativo um questionário com três perguntas abertas e entrevistas semiestruturadas. Para a análise da parte quantitativa usamos o software Statistica® e para a qualitativa a Análise de Conteúdo Temática (ACT). Participaram da pesquisa 202 pessoas distribuídas entre os grupos de calouros/as ou formandos/as da FAFIRE e da UFPE. Os resultados apontaram, com relação a EBE em uma escala likert de 1 a 6, de M=4,63 (DP=1,47) para a EBE, M=4,59 (DP=1,32) para a BEE e M=4,67 (DP=1,63) para a BER. Entre os quatro grupos não há diferença significativa entre os índices de bem-estar espiritual, segundo o teste Mann-Whitney U. Com relação à primeira parte dos questionários e das entrevistas, que tratou das concepções de espiritualidades, obtivemos seis categorias de análise: (1) Dimensão Humana, (2) Bem-estar Pessoal, (3) Desenvolvimento de si, (4) Resiliência, (5) Vida e (6) Relações consigo e com suas crenças. Sendo esta última a que teve maior frequência de participantes, 55,18% da amostra. Com relação às espiritualidades na formação, os/as calouros/as e formandos/as da FAFIRE afirmam ter tratado da temática na graduação e reafirmam a necessidade da mesma. Os/as calouros/as da UFPE afirmam a necessidade, embora não a tenham tratado na graduação, enquanto que aproximadamente metade do grupo de formandos/as desta IES diz ter tratado da temática e também afirmam ser importante sua discussão. Esta investigação aponta que tratar e/ou discutir as espiritualidades no processo de formação não é suficiente para que haja formação humana. Não é suficiente para uma efetiva realização de uma formação humana integral o conhecimento das espiritualidades. Faz-se necessário operacionalizar nos processos de formação a experimentação da educação de forma integral, considerando um ser transpessoal, com todos os seus atores e suas atrizes. / This dissertation investigated the perspectives of spiritualities and spiritual well-being indexes in intrants and graduates students of degrees in psychology, FAFIRE and UFPE, correlating them with the formation process. We inquire if and how the spiritualities understood for intrant and graduates students of the formation in Psychology, FAFIRE and UFPE, and its relation with the spiritual well-being indexes and the formation of these students? Objectifying, in general, to analyze and compare the perspectives of spiritualities and spiritual well-being between students of Psychology of two Institutions of Higher Education (IHE, in Portuguese, Instituição de Ensino Superior, IES) from Recife – PE grounded in Integral/Transpersonal Psychology of Ken Wilber to point implications of the theme of spiritualities in the formation process in Psychology. We grounded in the Integral/Transpersonal Psychology of Ken Wilber besides others theoretical contributions that corroborate with the understanding of the transdimensional and integral being and the contributions of these perspectives to the human formations process. This research has mixed character, to the quantitative part, we used the Spiritual Well-being Scale (SWBS), with 20 items that are subdivided in two subscales – odd statements, Subscale of Well-being Religious and the pairs statements, Subscale of Well-being Existential – and to the qualitative, we used a questionnaire with three questions and semi structured interview. For analysis of quantitative part, we used the software Statistica® and for qualitative part Thematic Content Analysis (TCA, in Portuguese, Análise de Conteúdo Temática, ACT). Participated in the survey 202 students, between intrants and graduates of FAFIRE and UFPE. The results point mean, concerning to SWBS, in likert scale from 1 to 6, of M=4,63 (SD=1,47) to SWBS, M=4,59 (SD=1,32) to Subscale of Well-being Existential and M=4,67 (SD=1,63) to Subscale of Well-being Religious. Between these four groups investigated there isn’t significative difference of the theirs spiritual well-being indexes, according the Mann-Whitney U Test. Concerning to the first part of the questionnaire and the interviews, that treated of the conceptions of spiritualities, we got six analysis categories: (1) Human Dimension, (2) Personal Well-being, (3) Development yourself, (4) Resilience, (5) Life, (6) Relations with you and your beliefs. The last one has the bigger frequency, 55,18%. Concerning to spirituality in the formation, the intrants and graduates of the FAFIRE, say that treated about in the formation and reaffirm the need of this. The intrants of UFPE say about the need of this, but they did not treat of spiritualities in the formation, although approximately half of the group the graduates of UFPE say that treated about this. This investigation points that treat spiritualities in formations process is not sufficient to there is a human formation. For integral human formation to know spiritualities, is necessary operationalize in formation process the experimentation of education in integral form with all the involved actors.

À travers la biographie intellectuelle d’un réformateur et rédacteur en chef de Boston, Benjamin O. Flower (1858-1918), de la création de son magazine, The Arena, en 1889 à sa mort, cette thèse explore les ambiguïtés du progressisme et ses « étranges combinaisons théoriques », selon l’expression de l’historien Robert Wiebe. Flower considérait la corruption, la pauvreté et la faillite morale de la société américaine comme des maladies physiques et spirituelles : les idées hétérodoxes de son temps (populisme, socialisme, expérimentations sociales dans le reste du monde mais aussi médecines et spiritualités alternatives) illustraient l’esprit américain de liberté et se révélaient autant de remèdes pour régénérer l’homme et la société. Flower entendait faire de ses magazines une « arène » où débattre librement pour provoquer un nouveau « Grand Réveil » et assurer le progrès de l’humanité. La fin de sa vie voit Flower aux prises avec les ambivalences de sa lutte pour la liberté. Pendant les années 1910, lors de sa croisade pour la « liberté médicale », il lutte contre la volonté de l’American Medical Association de contrôler les médecines alternatives et contre le projet du gouvernement fédéral d’établir un ministère de la Santé. Sa défense de la liberté de la presse face à la censure de la poste le mène ensuite à travailler pendant la Grande Guerre pour un journal anticatholique, The Menace. Ces controverses sur le sens du progrès et de la liberté permettent de comprendre les fractures culturelles qui divisent le réformisme et, à la faveur de l’érection d’un seul et vrai récit de la modernisation, la relégation de son progressisme antimonopolistique dans les marges de l’histoire. / By using as a case study the intellectual biography of Boston reformer and editor Benjamin O. Flower (1858-1918) from the founding of his magazine, The Arena, in 1889 to his death, this dissertation explores the ambiguities of progressivism and revisits its “strange theoretical combinations,” to use historian Robert Wiebe’s phrase. Flower considered the corruption, the poverty and the moral bankruptcy that plagued turn-of-the-century America as physical and spiritual diseases – the nonconformist ideas of his time (populism, socialism, social experiments in the rest of the world, but also alternative medicine and spiritualities) illustrated the American spirit of freedom and could cure and regenerate individuals and society. Flower wanted his magazines, notably the aptly named Arena, to function as an open forum where ideas could be debated freely, thus bringing about a new « Great Awakening » and ensuring progress. At the end of his life, Flower grappled with the ambivalences of freedom. In the 1910s, he fought for “medical freedom,” struggling against the American Medical Association’s move to control alternative medicine and against the creation of a federal Department of Health. He also defended freedom of the press against postal censorship, which led him to work for an anti-Catholic newspaper during the Great War, The Menace. These controversies over the meaning of progress and freedom shed light on the cultural gaps which divided reformism and led to the advent of the modernization narrative and, as a result, to the relegation of antimonopoly progressivism to the margins of history.

In South Africa the death of a significant caregiver is a haunting possibility. Violence, crime, road accidents, HIV/AIDS, cancer, diabetes and substance abuse are household words that describe some of the causes of "untimely deaths" of parents who still have young, school-going children. These children carry their bereavement with them to school. The challenge of standing with them lies not only with their caregivers, but also with staff and children in our school community. In co-authoring conversations with children in our school who have experienced bereavement and loss, this qualitative study used research as co-search to uncover children's preferred knowledges and spiritualities about coping, hope, care and communities of concern. This study used therapy-as-research and participatory action research-as-therapy in what developed into a network of caring communities for the participants, caregivers and therapist. / Practical Theology / M. Th. (Pastoral Therapy)

The study describes the counselling journey undertaken with 270 patients at the Family Medicine Clinic at Kalafong Hospital in Atteridgeville, Tshwane, between June 2000 and December 2003. Of these patients 75% were women, 74% were black and 97% Christian, with half of them belonging to born-again churches. A majority of the patients (52%) were unemployed and the others employed in minimum salary jobs. A third of the patients had attemped suicide at least once before, and a third had lost at least one close family member. With these patients a narrative pastoral counselling practice was established. Narrative counselling was practised as a MEET process in which the patients' problem-saturated stories were mapped and their problems externalised; they were empowered through the deconstruction of religious problem discourses, and their alternative stories were thickened by means of religious practices. This was a pastoral practice with a focus on religious discourses as problem discourses, and on the deconstruction of these discourses towards alternatives stories of faith. The first aim of the study was to describe the faces of religious problem discourses. They are (1) power discourses that hold patients captive in divinely sanctions hierarchies of gender and class, (2) body discourses that alienated patients from their bodies, (3) identity discourses that placed the religious identities of patients in conflict with their other identities, and (4) otherness discourses that created barriers between patients and God. The second aim of the study was to describe the externalised faces of the problems ruining the patients' lives. Here Losses, Loneliness and Lack of money were described as problems causing amongst patients feelings of worthlessness, depression, paralysis, body aches and many more. The third aim of the study was to describe the characteristics of the narrative pastoral counselling practice that has been established. This practice (1) negotiates healing between binaries such as Western/African, culture and dogma/lived experience; patient passivity/patient agency; (2) respects the indigenous knowledge of patients as it is embodied in township spiritualities; and (3) aims at introducing patients to a community of care as well as a new community of discourse where they can experience spiritual healing. / Practical Theology / D. Th. (Practical Theology)

La thèse traite du catholicisme en Basse-Bretagne, du début du 19è siècle à nos jours, à travers l'étude des bannières de procession présentes dans les églises du diocèse de Quimper et Léon , soit le département du Finistère. Les quatre parties s'organisent autour de la production des bannières, de leur comptage à partir des différents types d'inventaires disponibles, des piétés qu'elles mettent en évidence, voire des évolutions sociales dont elles témoignent.L'approche est quantitative et qualitative. Cela implique une visite systématique des églises et la conservation de traces photographiques de toutes leurs bannières. Il est fait appel aux sources classiques que sont les rapports des visites canoniques et à d'autres qui le sont moins, comme les inventaires de 1906.L'étude de la vie de deux paroisses, un doyenné datant du concordat et une anciennne ville épiscopale, a permis de mettre en évidence les mobiles générateurs de l'acquisition de bannières. Si les bannières paroissiales sont de règle, les bannières de congrégations témoignent du dynamisme des groupes de piété et de leur évolution au fil des siècles.Des approches quantitatives permettent de proposer une hypothèse de riposte, par bannières interposées, à la politique des lois laïques, parallèlement aux évolutions sociales.Si l'iconographie montre une influence lointaine des arts, c'est surtout l'importance du négoce qui apparaît, laissant cependant des possibilités d'expression d'une créativité, voire d'une spiritualité différente. Le chapitre final est consacré aux bannières réalisées à l'occasion de la Mission 2012. / This thesis is about catholicism in Lower Brittany through the study of processional banners from the beginning of the 19th century to our days. These were found in tthe churches of the diocese of Quimper and Leon , in the french county of Finistere. The thesis is divided into four parts : the production of banners, their counting from the various types of available inventories, devotion which they highlight, even social evolution of which testify.The approach is quantitative and qualitative. It involves a systematic visit of churches and the conservation of a photographic record of all their banners. Classic sources are used such as the reportsof the canonical visits, and others vho are less so the inventories of 1906.The study of the life of two parishes, a deanship dating from the concordat and a former episcopal city, allowed to highlight the generative motives of the acquisition of banners. If parochial banners are the norm, the banners of congregations reflect the dynamism of the groups of devotion and their evolution in the course of the centuries.Quantitative approaches allow to propose a hypothesis of reponse to the policy of the Laic laws by interposed banners, in parallel to social evolutions. If the iconography shows a distant influence of the arts, it is especially the importance of trade that appears. However it leaves possibilities of expression for a different creativity and even for a different spirituality. The last chapters concerrn the revival starting from the seond third of the 20th century. The last chapter is dedicated to the banners made for the Mission 2012.

The study describes the counselling journey undertaken with 270 patients at the Family Medicine Clinic at Kalafong Hospital in Atteridgeville, Tshwane, between June 2000 and December 2003. Of these patients 75% were women, 74% were black and 97% Christian, with half of them belonging to born-again churches. A majority of the patients (52%) were unemployed and the others employed in minimum salary jobs. A third of the patients had attemped suicide at least once before, and a third had lost at least one close family member. With these patients a narrative pastoral counselling practice was established. Narrative counselling was practised as a MEET process in which the patients' problem-saturated stories were mapped and their problems externalised; they were empowered through the deconstruction of religious problem discourses, and their alternative stories were thickened by means of religious practices. This was a pastoral practice with a focus on religious discourses as problem discourses, and on the deconstruction of these discourses towards alternatives stories of faith. The first aim of the study was to describe the faces of religious problem discourses. They are (1) power discourses that hold patients captive in divinely sanctions hierarchies of gender and class, (2) body discourses that alienated patients from their bodies, (3) identity discourses that placed the religious identities of patients in conflict with their other identities, and (4) otherness discourses that created barriers between patients and God. The second aim of the study was to describe the externalised faces of the problems ruining the patients' lives. Here Losses, Loneliness and Lack of money were described as problems causing amongst patients feelings of worthlessness, depression, paralysis, body aches and many more. The third aim of the study was to describe the characteristics of the narrative pastoral counselling practice that has been established. This practice (1) negotiates healing between binaries such as Western/African, culture and dogma/lived experience; patient passivity/patient agency; (2) respects the indigenous knowledge of patients as it is embodied in township spiritualities; and (3) aims at introducing patients to a community of care as well as a new community of discourse where they can experience spiritual healing. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)

In South Africa the death of a significant caregiver is a haunting possibility. Violence, crime, road accidents, HIV/AIDS, cancer, diabetes and substance abuse are household words that describe some of the causes of "untimely deaths" of parents who still have young, school-going children. These children carry their bereavement with them to school. The challenge of standing with them lies not only with their caregivers, but also with staff and children in our school community. In co-authoring conversations with children in our school who have experienced bereavement and loss, this qualitative study used research as co-search to uncover children's preferred knowledges and spiritualities about coping, hope, care and communities of concern. This study used therapy-as-research and participatory action research-as-therapy in what developed into a network of caring communities for the participants, caregivers and therapist. / Philosophy, Practical and Systematic Theology / M. Th. (Pastoral Therapy)