Thesis (D. Min.)--Catholic Theological Union at Chicago, 2004. / Abstract and vita. Includes bibliographical references (leaves 159-166).

Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2002. / Includes abstract and vita. "November 2002." Includes bibliographical references (leaves 148-154).

Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2004. / Includes abstract and vita. Includes project proposal. "March 2004." Includes bibliographical references (leaves 138-141, 70-74).

Thesis (D. Min. )--Catholic Theological Union at Chicago, 2005. / Includes abstract and vita "March 2005." Includes bibliographical references (leaves 311-334).

Thesis (D. Min. )--Catholic Theological Union at Chicago, 2005. / Includes abstract and vita "March 2005." Includes bibliographical references (leaves 311-334).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2006. / Abstract and vita. Includes bibliographical references (leaves 187-192).

abstract: The current study is the first qualitative investigation aimed solely at understanding what it means to communicate conditional forgiveness in serious romantic relationships. Conditional forgiveness is forgiveness that has been offered with the stipulation that the errant behavior cease. It is a provocative topic because some argue genuine forgiveness is not conditional, but recent discoveries that have associated its use with severe transgressions and relational deterioration suggest it is a critical site for investigation. This inductive analysis of open-ended data from 201 anonymous surveys identified both distinctions between and intersections of conditional forgiveness, forgiveness, and reconciliation. A relational dialectics analysis also revealed that reconcilable-irreconcilable was the overarching tension for conditional forgivers and six additional tensions also were also discovered: individual identity-couple identity, safety-risk, certainty-uncertainty, mercy-justice, heart-mind, and expression-suppression. Of particular intrigue, the current analysis supports the previous discovery of implicit conditional forgiveness--suppressing conditions, sometimes in response to physical and substance abuse. Ultimately, the current analysis contributes to the enduring conversation aimed at understanding the communication and pursuit of forgiveness and reconciliation. It addresses one of the basic instincts and paradoxes of existing with others--the balance between vulnerability and protection. / Dissertation/Thesis / M.A. Communication Studies 2011

My dissertation provides an epistemic evaluation of settler colonialism in terms of settlers’ disavowal of past and ongoing settler colonial violence. I seek to explain how settlers can fail to hear Indigenous testimonies in ways that disrupt structural inequality and challenge settler colonial legitimacy. This theoretical consideration of settler ignorance reveals how the elimination of Indigenous peoples requires the delegitimatization of Indigenous peoples as knowers. This insight is crucial in evaluating contemporary governmental apologies and truth commissions aimed at reconciliation. In particular, I focus on the epistemic assumptions that do not challenge what I call ‘settler ignorance’ and so do not transform settler nation-myths that disavow past and present settler colonialism. My epistemic evaluation of settler colonialism demonstrates how the exclusion of Indigenous peoples from the realm of reason, what I call their ‘epistemic elimination,’ is not accidental, but integral to the settler colonial project of eliminating Indigenous presence. Using this characterization of settler ignorance, I evaluate the Canadian Truth and Reconciliation Commission (TRC) in terms of its ability to accomplish its mandate of “establishing and maintaining respectful relationships” between Indigenous peoples and settler Canadians. I conclude that the TRC fails on its own terms because it does not challenge epistemic assumptions that prevent testimonies of residential school survivors to be heard as expressions of Indigenous refusal of settler authority. Without challenging these epistemic assumptions, testimonies cannot disrupt structural settler ignorance and so, cannot lead to meaningful reconciliation. Meaningful reconciliation requires of settlers a reparative transformation of epistemic assumptions that work to maintain a structural ignorance of past and ongoing settler colonial violence. The goal of what I call ‘reparative knowing’ is both a personal one and a critical intervention into how settlers can become epistemically responsible agents. In the context of ongoing settler colonial violence, reparative knowing involves a troubling of settler common sense, and so, a disruption of structural settler ignorance. Without such an understanding of settler ignorance and reparative knowing, an investigation into the aims and transformations of settler colonialism would remain incomplete.

The present interview makes a recount of some events that occurred during the internal armed conflict in our country. Also, the interviewer gives his opinion about the position of the Peruvian State regarding the Interamerican Court of Human Rights. / La presente entrevista busca realizar un recuento de algunos sucesos ocurridos durante el conflicto armado interno en nuestro país y sobre el aporte de la Comisión de Verdad y Reconciliación. Además, el entrevistado expresa su opinión acerca de la posición del Estado Peruano frente a la Corte Interamericana de Derechos Humanos.

Magister Theologiae - MTh / The aim of this research project was to seek a reinterpretation of the Christian motif of 'bearing one's cross'. This motif has been widely criticized by feminist theologians as an instrument that exacerbates the oppression of women, since it encourages self-sacrifice and in this way legitimizes abusive relationships. The research project focuses on Mary Grey's contribution to feminist discourse on atonement as the work of Christ and, more specifically, the symbol of the cross. In general, the problem, which will be addressed in this research project, is how oppressed women should respond to the call in Christian piety "to bear one's own cross". More specifically, the research problem, which will be investigated in this project, may be formulated in the following way: How should Mary Grey's position on a feminist reinterpretation of the doctrine of atonement and the meaning of the cross of Jesus Christ be assessed within the South African Christian context? The study assesses Mary Grey's views within the context of her own work, a feminist reinterpretation of the doctrine of atonement and the meaning of the cross of Jesus Christ in order to establish whether it is internally coherent