Orientadora: Lídia Maria Vianna Possas / Banca: Sueli Andruccioli Felix / Banca: José Geraldo Bertoncini Poker / Banca: Ivan Esperança Rocha / Banca: Emerson José Sena da Silveira / Resumo: A presente investigação científica procurou conhecer as formas de vivência e convivência que as monjas da Ordem de Santa Clara de Assis estabeleceram para si, quando de sua chegada ao Estado de São Paulo. Em outras palavras, a pesquisa buscou compreender as mudanças e as permanências presentes nessa realidade específica, tão singular tanto para o Seculum quanto para a própria vida eclesiástica, a partir da análise das constantes (re)significações que as Irmãs Clarissas realizam sobre sua própria situação. Para tal intento, foi necessário contextualizar as origens do monaquismo e da clausura religiosa e como tais se expandiram no Ocidente, principalmente a partir dos preceitos do Franciscanismo e das Regras criadas tanto por Francisco quanto por Clara de Assis, no século XIII. Para além deste levantamento historiográfico, foi preciso também traçar a trajetória das mulheres que comungam destes ideias monásticos, desvelando a condição feminina no interior dos muros do claustro, bem como as relações constituídas não apenas com a hierarquia clerical católica, mas com a sociedade laica, em geral. Na abordagem da vivência Clariana contemporânea do mosteiro paulista foi possível constatar que as monjas, ao mesmo tempo em que se adaptaram a uma realidade capitalista e globalizada para sobreviver sócia e economicamente, ainda se mantiveram atentas aos preceitos de sua fundadora, organizando-se em unidades cenobíticas e ritmando seu cotidiano pelos Ofícios das Horas. As práticas do silêncio e da solidão nas celas, a profissão e os votos de pobreza pessoal, obediência e castidade permaneceram como partes inerentes à vocação Claridiana. Assim, no estudo da religiosidade monástica da Ordem de Santa Clara possibilitou-se o conhecimento de seus ritos e suas solenidades, de ontem e hoje, nos quais as monjas estabelecem e reforçam seus vínculos com o sagrado. / Abstract: The present scientific research sought to understand the ways of living and coexistence that the nuns of St. Clare of Assisi Order provide for them, upon their arrival in the State of São Paulo. In other words, the search aimed to understand the changes and permanencies present in this specific reality, such singular for both the Seculum as well as for the very ecclesiastical life, through the analysis of the constants (re) significations that the Poor Claries perform about your own situation. For this purpose, it was necessary to contextualize the origins of monasticism and religious closure and as these both were expanded in the West, mainly from the precepts of the Franciscanism and Rules created by both Francisco and Clare of Assisi, in the thirteenth century. Beyond this survey historiographical, was also necessary to trace the trajectory of women who share these ideas monastic, revealing the feminine condition inside cloister walls, as well as established relationships not only with the Catholic clerical hierarchy, but with the secular society in general. In the approach of contemporary Clarian experience of São Paulo Monastery was can see that the nuns, at the same time that have adapted to a capitalist and globalized reality to survive economically and in society, still remained attentive to the precepts of its founder, organizing in Coenobitical units and animating their daily lives by the Crafts of the Hours. The practice of silence and solitude in the cells, the profession and the vows of personal poverty, obedience and chastity remained parties involved in St. Clare vocation. Thus, the study of monastic religious of the Order of St. Clare possible to the knowledge of their rites and their ceremonies, yesterday and today, in which the nuns establish and strengthen their ties with the sacred. / Doutor

Orientadora: Christina de Rezende Rubim / Banca: José Geraldo Alberto Bertoncini Poker / Banca: Antônio Walter Ribeiro de Barros Júnior / Resumo: A presente pesquisa buscou compreender como se constrói e como se expressa a religiosidade de um grupo de monjas paulistas da Ordem de Santa Clara de Assis. Em outras palavras, a investigação procurou refletir sobre as mudanças e as permanências que ocorrem nessa realidade específica, analisando as constantes (re)significações que as irmãs realizam sobre sua própria situação. Para tanto, foi necessário contextualizar as origens do monaquismo, da clausura religiosa e sua expansão no Ocidente, enfatizando a influência dos preceitos de Francisco de Assis sobre a fundadora da Ordem, Clara de Assis, no século XIII. Também foi importante fazer um levantamento historiográfico do desenvolvimento da vida religiosa feminina no Brasil até os dias contemporâneos, devido às transformações que vêm ocorrendo nos institutos de vida consagrada e afetam, também, a religiosidade clariana. Fez-se necessário pensar a trajetória das mulheres que compartilham desses ideais monásticos, compreendendo as motivações para o ingresso e permanência na vida religiosa, analisando seu cotidiano no claustro e refletindo sobre as relações dentro do mosteiro e além dele, isto é, com a hierarquia católica e a sociedade laica. A partir do trabalho etnográfico no mosteiro paulista, foi possível constatar que as religiosas se adaptaram a uma realidade capitalista e globalizada, conservando os preceitos de sua fundadora. As práticas da oração contemplativa, pobreza e clausura permaneceram como partes inerentes à voc... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: This research sought to understand how is built and expressed the religiosity of a group of nuns from São Paulo adepts to the Order of St. Clare of Assisi. In other words, the research sought to reflect on the changes and the continuities that occur in that particular reality, analyzing the constant (new) meanings that the sisters carry on their own situation. Therefore, it was necessary to contextualize the origins of monasticism, the cloistered religious and its expansion in the West, emphasizing the influence of the precepts of Francis of Assisi on the Order's founder, Clare of Assisi, in the thirteenth century. It was also important to make a historiographical survey of the development of Brazilian female religious life to contemporary days, due to the transformations taking place in institutes of consecrated life which affect also the Clarian religiosity. It was necessary to think about the trajectory of women who share these monastic ideals, understanding the motivations to enter and remain in the religious life, analyzing their daily life in the cloister and reflecting on the relationships within the monastery and beyond, that is, with the hierarchy Catholic and secular society. From the ethnographic work in São Paulo monastery was established that the religious have adapted to a capitalist and globalized reality, keeping the precepts of its founder. The practice of contemplative prayer, poverty and remained cloistered parts inherent to Clarian vocation. The study of this religion enabled the understanding of the senses and meanings attributed to the contemplative and it allowed knowing the place of female monastic life in contemporary days. / Mestre

So, Fun Hang. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (p. 187-192). / Abstracts in English and Chinese. / Chapter Chapter 1 --- Introduction --- p.1 / Introduction --- p.1 / Research on Related Areas --- p.3 / Methodology --- p.20 / Summary of Informants --- p.23 / Summary of Chapters --- p.4 / Chapter Chapter 2 --- Background of Hong Kong Pakistanis --- p.7 / Introduction --- p.7 / The Pakistani Diaspora --- p.7 / History and Origins of Pakistanis in Hong Kong --- p.10 / Transnational Pakistani Women --- p.24 / Conclusion --- p.26 / Chapter Chapter 3 --- The Lives of Pakistani Women in Hong Kong and Pakistan --- p.28 / Introduction --- p.28 / Rural Lifestyle in Pakistan --- p.29 / Institutionally Supported Lives in Hong Kong --- p.35 / The Joint Family in Pakistan --- p.38 / The Nuclear Family in Hong Kong --- p.39 / The Experience of Pakistani Women as an Ethnic Minority and Lower Classin Hong Kong --- p.46 / "The Experience of Pakistani Women as an Ethnic Majority, Middle Class and Overseas Pakistanis in Pakistan" --- p.50 / Conclusion --- p.53 / Chapter Chapter 4 --- The Lives of Pakistani Women as Muslims --- p.55 / Introduction --- p.55 / Virtual Identity --- p.62 / Funerals and Dua gatherings --- p.63 / Clothing and Veiling --- p.66 / Seclusion of Women --- p.71 / Charity --- p.74 / Conclusion --- p.76 / Chapter Chapter 5 --- The Lives of Pakistani Women as Marriage Partners and Mothers --- p.78 / Introduction --- p.78 / Transnational Marriage Arrangement --- p.79 / Early Marriage and Lack of Education --- p.81 / Split Households --- p.86 / Extra-marital Affairs and Divorce --- p.91 / Conflicts with In-laws --- p.100 / Conclusion --- p.101 / Chapter Chapter 6 --- Sense of Home --- p.103 / Introduction --- p.103 / Making Homes in Hong Kong and Pakistan --- p.104 / Where is Home for Pakistani Women? --- p.115 / Conclusion --- p.128 / Chapter Chapter 7 --- "Senses of Identity: Going Home, Dress and Investment" --- p.130 / Introduction --- p.130 / Reasons for their Abilities to Shift Identities --- p.131 / Changing Physical Appearance through Dress --- p.138 / Performing Moral Appearance through Investment --- p.147 / Conclusion --- p.153 / Chapter Chapter 8 --- Conclusion --- p.157 / Summary of Chapters --- p.157 / The Tension between Two Homes --- p.161 / Implications for the Future of Pakistani Women's Identities --- p.170 / Implications for the Studies of Transnational Migration --- p.177 / The Roles of Pakistani Women and Racial Harmony --- p.180 / Reflections on My Fieldwork --- p.183 / Bibliography --- p.187

This research focuses on young black women’s identity construction in the context of democratic South Africa. It focuses on how they negotiate adolescence and young adulthood as black females in a country with a history of racism. The assumption in the newly democratized South Africa is that opportunities are given on merit as opposed to the inequalities that existed according to racial differences during apartheid. The study aims to find out how young people construct and negotiate their identities and their view of their futures as well as possible threats to these future identities within this context. The young women’s narratives give insight into the state of the socio cultural context of post apartheid South Africa. These young women narrate their lives as the hinge generation: they are the first generation to grow up in the new and free South Africa the first generation to have access to a broad range of opportunities that were denied black people during apartheid governance. The young women’s narratives reveal a very fluid sense of identity. Their lives do not follow the patterns of the lives of the previous generations including those of their parents. They do however, negotiate these opportunities in the context of inequalities inherited from previous apartheid governance. Impoverished livelihoods, death of family members, gender inequities, poorly developed school systems and poor social amenities that they face in everyday life pose possible constraints to their envisioned futures. The study is based on the theorisation of self as a narrative, a story to be told. The self is understood as fragmented and changing as opposed to a single fixed entity. The narrative approach allows for the participants to tell their own stories bringing together past memories, anticipated futures as well as ongoing experiences they consider important. A total of 10 women took part in the study; 5 from Amangwane a rural community located in the Drakensburg area and 5 from the urban location of Chesterville. Their life stories were collected through in depth interviews in a wider context of narrative approach. Further, there was a follow up interview for each participant giving focus to central themes. A two phase analysis was used to examine the way the narratives were put together as well as paying attention to the content of the narratives in order to understand meaning attributed to events and experiences. The young women’s narratives were structured by an interaction of regressive and progressive plots. This is reflective of the challenges and difficulties that they face in their everyday lives in the South African context. The major regressive moments were financial difficulties, death of loved ones and motherhood. In the midst of these challenges, most stories were generally progressive towards the future. Some, however, were in the midst of uncertainties and some of the life stories were entrapped in difficult life circumstances that made it difficult to see success in the future. The key themes that came from the stories were poverty, place, family structure, gender, language and education. Poverty was experienced as very significant and real. It hampered everyday lives and the construction of future identities. The rural areas are the most hit by poverty especially female headed families. Fathers were constructed as possible solutions to economic problems because of their ability to access resources. Migration between urban and rural spaces is prominent in the rural women’s narratives. Urban areas presented improved life opportunities. Even so, urban space is fragmented and racially stratified. The urban young women’s narratives show a desire to succeed and move out of townships into suburbia. English is considered to be the economic language and its use provides young women with access to resources and a better life. Education is constructed as important by the young women as it gives them access to their desired future identities. However, schooling experience is characterised by lack of teachers, inadequately trained teachers and poor education standards. Gender inequities pose challenges which constrain the young women from reaching their full potential. The young women negotiate their lives in a context resonating with apartheid effects. They are faced with challenges and very difficult life circumstances. They however remain hopeful and are able to construct alternative future identities for themselves. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2010.

Thesis (Ph. D.)--Open University. BLDSC no. DXN081884.

Thesis (M.A.)--Denver Seminary, 2003. / Includes bibliographical references (leaves 66-68).

Thesis (M.A.)--Denver Seminary, 2003. / Includes bibliographical references (leaves 66-68).

Thesis (M.A.)--Denver Seminary, 2003. / Includes bibliographical references (leaves 66-68).

Made available in DSpace on 2015-10-06T13:02:48Z (GMT). No. of bitstreams: 0 Previous issue date: 2015-08-11. Added 1 bitstream(s) on 2015-10-06T13:19:30Z : No. of bitstreams: 1 000851736.pdf: 1538453 bytes, checksum: f1282a58b2f941def9b2b4c5443dffbd (MD5) / A presente investigação científica procurou conhecer as formas de vivência e convivência que as monjas da Ordem de Santa Clara de Assis estabeleceram para si, quando de sua chegada ao Estado de São Paulo. Em outras palavras, a pesquisa buscou compreender as mudanças e as permanências presentes nessa realidade específica, tão singular tanto para o Seculum quanto para a própria vida eclesiástica, a partir da análise das constantes (re)significações que as Irmãs Clarissas realizam sobre sua própria situação. Para tal intento, foi necessário contextualizar as origens do monaquismo e da clausura religiosa e como tais se expandiram no Ocidente, principalmente a partir dos preceitos do Franciscanismo e das Regras criadas tanto por Francisco quanto por Clara de Assis, no século XIII. Para além deste levantamento historiográfico, foi preciso também traçar a trajetória das mulheres que comungam destes ideias monásticos, desvelando a condição feminina no interior dos muros do claustro, bem como as relações constituídas não apenas com a hierarquia clerical católica, mas com a sociedade laica, em geral. Na abordagem da vivência Clariana contemporânea do mosteiro paulista foi possível constatar que as monjas, ao mesmo tempo em que se adaptaram a uma realidade capitalista e globalizada para sobreviver sócia e economicamente, ainda se mantiveram atentas aos preceitos de sua fundadora, organizando-se em unidades cenobíticas e ritmando seu cotidiano pelos Ofícios das Horas. As práticas do silêncio e da solidão nas celas, a profissão e os votos de pobreza pessoal, obediência e castidade permaneceram como partes inerentes à vocação Claridiana. Assim, no estudo da religiosidade monástica da Ordem de Santa Clara possibilitou-se o conhecimento de seus ritos e suas solenidades, de ontem e hoje, nos quais as monjas estabelecem e reforçam seus vínculos com o sagrado. / The present scientific research sought to understand the ways of living and coexistence that the nuns of St. Clare of Assisi Order provide for them, upon their arrival in the State of São Paulo. In other words, the search aimed to understand the changes and permanencies present in this specific reality, such singular for both the Seculum as well as for the very ecclesiastical life, through the analysis of the constants (re) significations that the Poor Claries perform about your own situation. For this purpose, it was necessary to contextualize the origins of monasticism and religious closure and as these both were expanded in the West, mainly from the precepts of the Franciscanism and Rules created by both Francisco and Clare of Assisi, in the thirteenth century. Beyond this survey historiographical, was also necessary to trace the trajectory of women who share these ideas monastic, revealing the feminine condition inside cloister walls, as well as established relationships not only with the Catholic clerical hierarchy, but with the secular society in general. In the approach of contemporary Clarian experience of São Paulo Monastery was can see that the nuns, at the same time that have adapted to a capitalist and globalized reality to survive economically and in society, still remained attentive to the precepts of its founder, organizing in Coenobitical units and animating their daily lives by the Crafts of the Hours. The practice of silence and solitude in the cells, the profession and the vows of personal poverty, obedience and chastity remained parties involved in St. Clare vocation. Thus, the study of monastic religious of the Order of St. Clare possible to the knowledge of their rites and their ceremonies, yesterday and today, in which the nuns establish and strengthen their ties with the sacred.

The homosexual orientation has been controversial in many countries around the world, with religion often used as the foundation for critique against this orientation. The prevalence of discrimination, and the expectation of rejection, often results in homosexual individuals concealing their sexual identity. In the process homosexual individuals may deny, hide, or even discarded their authentic selves. However, some individuals reach a point of comfort with both these constructs of their identity, a position that supports the authentic self. The aim of this study is to explore and describe the process of how individuals who identify as both Christian and homosexual align these parts into their identity, to reach a place of comfort. The study further seeks to generate insight that can be used to assist individuals in similar positions of identity conflict. The study uses qualitative methodology, more specifically an exploratory- descriptive design. The sample is identified through non-probability purposive sampling, and data collected through semi- structured interviews. The data is analysed using an interpretive phenomenological analysis (IPA) framework. Thematic analysis identified major themes of denial, conflict, anger, bargaining, deconstruction, and self- acceptance. These themes followed a non- linear and interactive process, and present participants reaching a place of comfort with their Christian beliefs and homosexual orientation; which is discussed through the interpretative lens of social constructionism and queer theory.