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Introduction Haiti has the highest prevalence of HIV infection in Latina America and the Caribbean. The country faces the worst AIDS epidemic outside Africa and bears the greatest burden of HIV in the western hemisphere. Studies in the past recent years show that HIV/AIDS is most likely to be seen in developed countries. People with low education level and appropriate knowledge about STD’s are more susceptible to get HIV. Lifestyle behaviors represent significant factors in HIV transmission. Understandings these lifestyle factors are therefore critical in reversing the increasing prevalence of HIV/AIDS. The purpose of this investigation is to determine the influence of factors such as demographic, lifestyle, HIV knowledge and misconceptions on HIV transmission. Statistical analysis For this study, we use SPSS (PAWS Statistics 18). The prevalence of HIV-AIDS via HIV status was determined across socio-demographic variables, respondents’ knowledge and misconception regarding HIV/AIDS, STDs awareness and lifestyle. The distribution of categorical variables across levels of dependent variable was analyzed using chi-square tests. All Analyses were stratified across HIV status. The distribution of categorical variables by levels of HIV/AIDS status was determined using one-way analysis of variance. Chi-square analysis was done to determine the distribution of independents across status of dependent variable. Univariate and multivariate logistic regression analyses were used to determine the association between selected life style factors and HIV/AIDS. Odds ratios from the logistic regression analyses were used to estimate the risks of HIV/AIDS that were associated with life style factors. In all analysis, P< .05 was used to determine statistical significance among variables. Stepwise analysis was performed to evaluate the most significant variables that are associated with HIV. Results Among demographic variables, only age was reported having negative significant contribution in HIV status. The other variables, including residence, education, marital status, economic status and gender were not significantly associated with increased odds of HIV transmission. Significant association was observed for HIV status and respondents “who have ever been tested for HIV”. Odd ratio analysis for people who think “avoiding prostitutes” show significant association with HIV status (7%) compared to those who do not; Variables referring to respondents who think “having only one sex partner” and “Limited number of partners” as a way to protect themselves from getting HIV were negatively associated increased risk of HIV. Those who think HIV/AIDS is by witchcraft ware more likely to have positive HIV status. Stepwise analysis for our significant variables from multivariate logistic regression show that only variables referring to young respondents and those who think they can get AIDS by witchcraft are the most significant for a positive HIV status. Discussion Recent epidemiologic data show that the HIV infection in Haiti is mostly concentrated among youth. Young Haitians lack of sexual education and awareness, and misconceptions are the main drivers of HIV risks. To avert the increasing epidemic of HIV/AIDS in Haiti, public health efforts must concentrate in youth education. Such education must emphasize sexual behaviors, lifestyle issues and attitudes. Demystifying the widely held view that HIV is due to witchcraft may also help in reversing the ongoing epidemics of HIV/AIDS in Haiti.

Swiss psychoanalyst Carl Gustav Jung describes the encounter with the archetype of the shadow as the initial step to be taken by any individual seeking to initiate the individuation process. Jung observes a close relationship between this process and religion, suggesting that a psychologically beneficial religion can help guide the subject through individuation. Yet Jung finds few existing religious traditions that satisfy his criteria. Wicca, a neopagan religion popular in Europe and North America, presents itself at times as consciously psychological, striving to lead the practitioner to a goal of self-transformation, yielding a product that strangely resembles the individuated person. The objective therefore becomes not to criticize Wiccan religious claims, nor to deconstruct Jungian philosophy, but to identify the points of intersection between Wiccan theology/theology and Jungian psychology of religion, with a particular emphasis on the archetype of the shadow.

This dissertation argues that Venetian space in the sixteenth century was embedded with various boundaries that individuals challenged and that communities and Venetian secular and ecclesiastical authorities reinforced. The development of Venetian urban space played an essential role in the formation of Venetian civic identity, which in turn was predicated upon the myth of Venice. The time period examined includes the re-establishment of the Roman Inquisition, and the early period of the Inquisition in Venice, which were concomitant with a time of religious and social disruption. Documents of the Venetian government and contemporary diarists offer contextual evidence; however, trials before the Holy Office in Venice, particularly cases involving those accused of witchcraft, inform the greatest portion of this study. Drawing on such evidence, this dissertation challenges the argument that “Venetian” society was cohesive and well balanced. By repurposing common and sacred items to invoke supernatural entities and perform heterodox practices, those accused of witchcraft challenged the Venetian secular and ecclesiastical authorities as they created a competing vision regarding the definition of domestic sacred space. Examination of the neighborhood as a social space reveals boundaries, both real and imagined, and the challenges to the boundaries that those living on the margins of society displayed through the creation of their own communities. Finally, inhabitants’ use of public space and their movement throughout these spaces offers evidence of challenges to boundaries as well as the measures authorities took in re-establishing these boundaries. Ultimately, competing desires for belonging and legitimacy, as well as disagreements over physical, ideological, and social boundaries set Venetian inhabitants and authorities in opposition.

Thesis (Master). / Title from PDF title screen (viewed July 28, 2009).

Thesis (Master).

Thesis (M.A.(Practical Theology)--University of Pretoria, 2005. / Includes bibliographical references (leaves 74-77).

Made available in DSpace on 2014-06-11T19:32:25Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-07-25Bitstream added on 2014-06-13T21:04:18Z : No. of bitstreams: 1 sajunior_mt_dr_assis.pdf: 1848374 bytes, checksum: 2c93c8b759c912fec86b151fd6d8ae6a (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O presente trabalho tem por finalidade desenvolver uma pesquisa relacionada à vida cotidiana das sociedades que habitaram o Mato Grosso (1719-1830), e o papel das práticas mágicas e feitiçarias realizadas por esses grupos. Para tal serão analisadas as sociedades que penetraram essa região, como as européias, africanas e seus descendentes brasileiros, como as autóctones que viviam nessa região, como Paiaguá, Guaicuru, Caiapó e Bororo. Mais que uma análise etnográfica desses grupos, buscar-se-á desenvolver um entendimento das possibilidades do uso das práticas mágicas e feitiçarias nesse cotidiano, como resultado do diálogo entre as diversas matrizes culturais, aqui apresentadas. Diálogo esse, visando apresentar soluções para as questões da vida material e imaterial, ou metafísica, surgidas como respostas às questões gerais do período estudado, ou como resultado das especificidades da sociedade matogrossense do setecentos. Assim, serão privilegiados: o cotidiano como espaço formulador de questões, de problemas e as práticas mágicas e a feitiçaria como elementos solucionadores, formuladores de respostas a essas questões. / The present work aims to develop a research related to the daily life of societies that lived in Mato Grosso (1719-1830) and the role of magical practices and witchcraft used by them. For doing so, we will analyze the societies that came to this region, such as the Europeans, the Africans and their Brazilian descendants, and the Indians that were living in this territory, such as the Paiaguá, the Guaicuru, the Caiapó and the Bororo. More than just an ethnographical analysis of these groups, we aim to develop an understanding of the possible uses of the magical practices and witchcraft in this daily life as a result of the dialogue between distinct cultural forms. This cultural dialogue aim to deal with metaphysical questions and to those related to material and immaterial aspects of human existence, which have arisen from the general characteristics of the studied period or even as a result of the specificity of the1700s Matogrossense society. For instance, firstly we will highlight daily life as a space that creates questions and after magical practices and witchcraft as the elements that can give solutions to these questions.

abstract: In this paper, I explore the ways in which the radical feminist activist group W.I.T.C.H. (Women’s International Terrorist Conspiracy from Hell) uses the figure of the witch to establish a collective identity as a social movement by using the theoretical framework of identity work. I first draw on the existing scholarship surrounding the history of witchcraft, witch persecution, and radical feminism, and I then apply this history in conjunction with identity work theory to analyze the public persona of the recently revived W.I.T.C.H., specifically the group that brought this movement back: W.I.T.C.H. PDX. By looking at the strategies that W.I.T.C.H. employs in their protest, social media presence, website, and interviews, I examine how W.I.T.C.H. has historically and currently built a collective identity despite being a loosely-connected network of local groups. / Dissertation/Thesis / Masters Thesis Social Justice and Human Rights 2018

Made available in DSpace on 2015-05-14T12:23:10Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1119031 bytes, checksum: a9658bf3c411685879c5a357289e4891 (MD5) Previous issue date: 2012-10-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This work is devoted to the study of cases of witchcraft in the context of northeastern Portuguese America, it has as main sources, inquisitorial documentation for the period. In this work, we shall dwell on the analysis of cases of witchcraft perpetrated by women and our thematic approach focuses on magical beliefs and practices specifically European having as theoretical support history of mentalities. Throughout our research we have seen the convergence of an ancient stereotype Witch specimen whose model, expressed in literary records and iconography, has been made since ancient times and can also be seen in elements of popular religious culture developed of Portuguese America, and as among representatives of the dominant religion that worked here in defense of the faith. Therefore, this work is relevant historiographical field devoted to the subject in that the perspective from which it developed, introduces new elements to the analysis of a Historical Culture of witchcraft, in default of stringent temporal divisions heeded by historians, if consrói from permanence and change, a process where the elements that make up the image of the witch change, losing and acquiring meanings, under the auspices of religious hybridity from the ethnic touch so characteristic of our training. / Este trabalho se dedica ao estudo de casos de feitiçaria delimitado regionalmente ao contexto do nordeste da América Portuguesa tendo como fontes principais a documentação inquisitorial referente ao período colonial. No âmbito deste trabalho, nos deteremos sobre a análise de casos de feitiçaria protagonizados por mulheres e nosso enfoque temático se concentra em crenças e práticas mágicas especificamente europeias, tendo como aporte teórico a História das Mentalidades. Ao longo de nossa pesquisa, pudemos observar a convergência de um antigo estereótipo de Feiticeira cujo modelo, expresso em registros literários e na iconografia, vem sendo formulado desde a Antiguidade podendo também ser observado em elementos da cultura religiosa popular desenvolvida da América Portuguesa, bem como entre os representantes da religião dominante que aqui atuaram na defesa da fé. Portanto, este trabalho se faz relevante no campo historiográfico dedicado ao tema na medida em que, a perspectiva sob a qual se desenvolveu, apresenta novos elementos para a análise de uma Cultura Histórica da feitiçaria que, à revelia das rígidas divisões temporais acatadas pelos historiadores, se constrói a partir de permanências e mudanças, num processo onde os elementos que compõem a imagem da feiticeira se modificam, perdendo e adquirindo significados, sob os auspícios do hibridismo religioso proveniente do contato étnico tão característico de nossa formação.