Thesis (doctoral)--Universität Marburg a.L., 1932. / Includes bibliographical references (p. [6]-10).

D. Litt. et. Phil / The purpose of this research was to answer the following question: The funding of the church according to the book of Acts: Socialistic or capitalistic? Can this model of giving be developed and defended that promotes and integrates the believer and his material possessions while at the same time respecting the believer as an autonomous agent, who, as such, may be led by the Holy Spirit to give up all his possessions in support of the work of the Lord? In order to answer the research question a discourse analysis of selected verses in the Sermon on the Mount (SM) regarding possessions is undertaken as well as an analysis of verses selected from the book of Acts regarding money and possessions. The ethical guidelines as presented in the SM, can serve as a guideline for each believer as the SM presents God’s standard in a practical manner. Due to the social environment during the first century A.D., which could have had an influence on the manner in which the early believers used their material possessions to support the work of the Lord, a social scientific investigation of the first century A.D. is undertaken. The introduction to the research as well as an Old Testament (OT) background regarding the role possessions played in worshiping the deity is presented in the opening chapters. The conclusion reached was that money and possessions have always played a vital role in the relationship between the believer and the deity. It was also established that specific laws concerning “giving” developed over a period during OT times, which was meticulously followed by Israel. The New Testament (NT), however, takes on a new direction when it comes to giving, and this new standard of giving is investigated against the backdrop of the social and religious environment of the first century A.D. The question as proposed in the study is answered in chapter 5. Guidelines regarding “giving” are submitted in which I hope would free many believers from the legalism clearly evident in many teachings. Chapter 6 contains a critical evaluation of the two “giving” philosophies, presented by scholars. This study xiv reveals that much of what is being taught and practised among believers today with regard to giving to God, is based on the prescriptive patterns of the OT examples of giving. Most of these models or theories fail to provide specific guidelines for the believer to make the crucial distinction between autonomous choices and choices dictated by the Holy Spirit. Chapter 7 concludes with a synthesis of the entire study.

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Thesis (Ph. D.)--University of Texas at Austin, 2009. / Title from PDF title page (University of Texas Digital Repository, viewed on Sept. 9, 2009). Vita. Includes bibliographical references.

Made available in DSpace on 2016-03-15T19:48:26Z (GMT). No. of bitstreams: 1 Cesar Rocha Lima.pdf: 3852220 bytes, checksum: e51e97e8b8d6c9cf9eaecc8819d39019 (MD5) Previous issue date: 2013-08-16 / The phenomenon of brazilian reversion to Islam has disquieted scientists of religion, sociologists and anthropologists. The search for a religion that causes disruptions with the ethnicity and the majority religiosity of Brazil, brings with it a strangeness caused by the principles of Christianity to Islam. This survey listed the main symbolic deconstructions and reconstructions of the Christian reverted to Islam. For this, it poured a sample group reversed of the Pari s mosque - SP, which was studied to a quantitative and qualitative research. The objective of this research consisted in seeking measure, in the reversed s imaginary, in moments "before" and "after" the reversal, the displacements of symbolic goods of Christianity and Islam. The results were contemplated in eight distinct categories: exclusion, reframing, replacement, incorporation and symbolic belongings (cultural capital). From these results, using theoretical tools created, the symbolic belongings were divided in two categories: muslims and arabs, in order to discuss the impasse between the terms: (un)arabization and islamization. Finally, it was concluded that, in the process of reversion to Islam in Sunni communities, there is an opening for the incorporation of elements from Brazilian culture and great difficulty to break with the Arab elements. / O fenômeno da reversão de brasileiros ao Islã tem inquietado cientistas da religião, sociólogos e antropólogos. A busca de uma religião que causa rupturas com a etnicidade e religiosidade majoritária do Brasil, traz em si, um estranhamento pela mudança dos princípios do cristianismo para o islamismo. Esta pesquisa elencou as principais desconstruções e reconstruções simbólicas do cristão revertido ao Islã. Para tanto ela serviu-se da amostra de um grupo de revertidos da Mesquita do Pari SP, onde foi aplicada a pesquisa quantitativa e qualitativa. O objetivo da pesquisa constituiu-se em procurar mensurar, no imaginário do revertido, nos momentos antes e depois da reversão, o deslocamentos dos bens simbólicos do cristianismo e Islã. Os resultados foram contemplados em oito categorias distintas: a exclusão, ressignificação, incorporação e substituição de bem simbólico (capital cultural). A partir destes resultados, através de instrumental teórico criado, procurou-se dividir os bens simbólicos em duas categorias: islâmicos e árabes, a fim de se discutir o impasse entre os termos: (des)arabização e islamização. Por fim, concluiu-se que, no processo de reversão ao Islã nas comunidades sunitas, há uma abertura para a incorporação de elementos da cultura brasileira e grande dificuldade com a ruptura com os elementos árabes.

Turkish citizens who went to Germany as migrant workers during 1960s and 1970s attached themselves to the language and music of their home country in order to sustain their local, regional or national belongings. In the 21st century, against the backdrop of globalization, the second and third generation of the Turkish group in Germany has different ties with Turkey and &ldquo / Turkish culture&rdquo / . Are the belongings of the German-Turkish youth still shaped by language, music and cultural artifacts related to Turkey? What do they try to preserve, what do they reassemble or re-arrange? What is the meaning of music in these processes of identity? Considering the literature on the German-Turkish youth, this study aims at giving voice to an &ldquo / invisible&rdquo / group through an unheard genre of music. This study looks at young women, second and third generation of Turkish background, in Germany and the role of Turkish classical music in their everyday lives. A genre with a history of about a millennium, Turkish classical music as a performance entered the German context in late 1970s with the first Turkish classical music choir. v Since then the production of Turkish classical music has been feminized, and the young women singing in these choirs, who are somehow the followers of previous generations, develop ties to the music and the music circles they attend. The ethnographic data, which has been collected through a fieldwork of three months in Germany, mainly in Berlin, among young women in Turkish classical music choirs, shows that multiple belongings play a role in the transnational experience of music making among German-Turkish young women. When considered the Turkishness and Germanness of their identities with religious, linguistic and national aspects, it can be said that the young women experience a contestation of belongings and try to hide themselves in music in an effort to escape the tension of contested belongings. However, Turkish classical music is a source of contested belongings since the young women considered produce a type of music that they do not normally listen to.

abstract: Scholars of rhetoric, critical intercultural communication, and gender studies have offered productive analyses of how discourses of terror and national security are rooted in racialized juxtapositions between "East" against "West, or "us" and "them." Less frequently examined are the ways that the contemporary marking of terrorist bodies as "savage" Others to whiteness and western modernity are rooted in settler colonial histories and expansions of US and Anglo-European democracy. Informed by the rhetorical study of publics and public memory, critical race/whiteness studies, and transnational and Indigenous feminisms, this dissertation examines how memoryscapes of civilization and its Others circulate to shape geopolitical belongings in three cases: (1) public memory places in the US Southwest; (2) pro-Israel rhetorics enacted by the US organization Christians United for Israel; and (3) the embodied and mediated protests of European feminist organization FEMEN. In bringing these seemingly unrelated cases together as elements of a larger assemblage, I draw attention to their symbolic and material connectivities, examining the racialized, gendered, national, and imperial logics that move between these sites to shore up the frontiers of whiteness. Specifically, I argue for conceptualizing whiteness as a global assemblage that territorializes through settler colonial memoryscapes that construct "modern" national and global citizen-subjects as those deemed worthy of rights, protection, land, and life against the threatening bodies of Otherness seen to exist outside of the shared times and places of normative democratic citizenship. In doing so, I also examine, more broadly, how assemblage theory extends current approaches to studying rhetoric, public memory, and intercultural communication in global, trans/national, and (post)colonial contexts. / Dissertation/Thesis / Doctoral Dissertation Communication 2016

D.Litt. et Phil. / This study began with a premise that there is a need to guide the Christian community in Mozambique to know and put in practice biblical principles to address the scourge of corruption. This is motivated by the belief that the functional moral concerns should be shaped in accordance with the New Testament vision of Christian discipleship. The Church of the Nazarene in Mozambique serves as case study to understand the views and needs of the Christian community in the area of teaching and preaching on issues of material possessions. The intent was to come to exegetical answer on the question posed in this study of the meaning and function of metadidonai and related concepts in the Lukan corpus, not only in theological terms but also in a broader economical framework. There are many people who live in dire poverty in Africa, many through no fault of their own. Most of the poverty is the result of systematic and structural evils. These evils result from human policies designed to increase the profit and power to controlling individuals and corporate bodies. Corruption is one of the major setbacks for alleviation of poverty in Africa. There is no greater scourge that affects the proper functioning of any economic system than corruption. The effects of corruption also have legal ramifications, often undermining the rule of law. But fundamentally, corruption falls squarely in the moral realm because it is symptomatic of the original sin that marks the heart of every person (Gregg and Schenone 2003). I argue in this study that these systematic evils (greed and corruption) are the result of depravation of the heart. Therefore, to address these issues it is necessary to interpret the biblical text with the soteriological agenda. To accomplish this I contend that social scientific approach is vital because it allows the current read to access meaning of the text that can only be understood in light of social context of the original audience and the author of the text. However, beyond the unveiling of the meaning within its canonical context the current exegete must reinterpret the meaning for today. This will require not only the understanding of the meaning of the text in its original context but also the understanding of the current social systems that influence and impact the lives of the people in a particular community. Furthermore the interpreter must be true to his/her theological heritage. Thus, as a Nazarene with a Wesleyan theological heritage I sought to reinterpret metadidonai principle as found in Luke-Acts from a Wesleyan perspective. I emphasise in the study that human kind can not free themselves from depravation of the heart, but by God’s grace humanity has hope for deliverance from sin and from the power of sin (original sin). This is what Africa needs to be freed from corruption. In Luke-Acts text salvation is central motif for discipleship. The soteriological tone sets the frame within which the metadidonai is to be done.

Submitted by Ricardo Cedraz Duque Moliterno (ricardo.moliterno@uefs.br) on 2016-01-25T23:08:09Z No. of bitstreams: 1 Disserta??o de Milena Rodrigues - PPGE - UEFS .pdf: 1087289 bytes, checksum: 8b01def2b023a023f5899132acceb316 (MD5) / Made available in DSpace on 2016-01-25T23:08:09Z (GMT). No. of bitstreams: 1 Disserta??o de Milena Rodrigues - PPGE - UEFS .pdf: 1087289 bytes, checksum: 8b01def2b023a023f5899132acceb316 (MD5) Previous issue date: 2015-08-28 / Funda??o de Amparo ? Pesquisa do Estado da Bahia - FAPEB / This research focuses on understanding the life trajectories of young people linked to the african-Brazilian religions of the Bonfim de Feira district from crossings social, cultural and religious that circumscribe their ways of life. The work has outlined in order to broaden the discussions on the topic of youth, enhancing the look and the voice of young people in approaching with their own social experiences. Thus, the theoretical categories were addressed: youths and trajectories concomitantly with the concepts of temporality and transitions. the theoretical categories religiosity and belonging were also discussed, seeking to evidences how these two dimensions are articulated in the configuration of hybrid identities. The methodology adopted was of qualitative nature and the cartographic method was chosen as research strategy, focusing on the interactions with the place (Bonfim de Feira) and the subjects, in the apprehension of intersubjective processes between the researcher and the researched. The analysis of narrative interviews were organized so as to highlight the singularities present in each trajectory of young people interviewed as well as show discussions about the transition from the common aspects of their careers such as school, work, employability, community experiences, cultural and religiosity. Thus, this research has allowed us to understand that young people are inserted in a context marked by strong cultural and religious tradition, that offer to them anchors in preparing for the future. They Experience tensions in the relationship between school and work, migrate and stay, while seeking to negotiate other forms of sociability as well as reinventing forms of belonging and to give continuing to the traditions of the place. / A presente pesquisa tem como foco compreender as trajet?rias de vida dos jovens vinculados ?s religi?es afro-brasileiras do distrito de Bonfim de Feira a partir dos atravessamentos sociais, culturais e religiosos que circunscrevem seus modos de vida. O trabalho delineou-se com vistas a ampliar as discuss?es sobre a tem?tica da juventude, valorizando o olhar e a voz dos jovens na aproxima??o com as suas pr?prias viv?ncias sociais. Sendo assim, foram abordadas as categorias te?ricas: juventudes e trajet?rias concomitantemente com os conceitos de temporalidade e transi??es. As categorias te?ricas religiosidade e pertencimento tamb?m foram abordadas, buscando-se evidenciar como estas duas dimens?es articulam-se na configura??o das identidades h?bridas. A metodologia adotada foi a de cunho qualitativo e o m?todo cartogr?fico foi escolhido como estrat?gia investigativa, focando sobre as intera??es com o lugar (Bonfim de Feira) e os sujeitos, na apreens?o dos processos intersubjetivos entre a pesquisadora e os pesquisados. As an?lises das entrevistas narrativas foram organizadas de modo a evidenciar as singularidades presentes em cada trajet?ria dos jovens entrevistados, bem como apresentar discuss?es acerca das transi??es a partir dos aspectos comuns de suas trajet?rias tais como escolariza??o, trabalho, inser??o profissional, vivencia comunit?ria, cultural e religiosidade. Assim, esta pesquisa nos permitiu compreender que os jovens est?o inseridos dentro de um contexto marcado por uma forte tradi??o cultural e religiosa, que lhes oferecem ancoragens na prepara??o para o futuro. Vivenciam tens?es na rela??o entre escola e trabalho, o migrar e o ficar, ao mesmo tempo em que buscam negociar outras formas de sociabilidade, bem como reinventam formas de pertencer e de dar continuidade ?s tradi??es do lugar.

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