(in English): This master thesis follows the history of Prague guilds from the very beginning of their system to the end in 1860. Research was focused on cities which created former Prague - Old Town, New Town, Lesser Town and Hradčany. At first, used sources and their evaluation for the above mentioned research are described. There are reflections of the most important moments in the history of guilds in the Czech Lands, especially in Prague towns at that time, in the next chapters. Main goal of this thesis is to reconstruct a picture of all historical guilds and brotherhoods in the cities of Prague. My own research reflects knowledge of previous researchers. These were thereafter compared to some new sources and revised. Unknown parts of the history of Prague guilds were elaborated, such as history of this system in modern period. Based on some particular knowledge of history of singular guilds new hypotheses of general evolution of guilds in Prague were formed. Attached are glossaries of names of professions (Latin, German and Old Czech), that were in Prague towns in the past.

The big question that I raise up in this dissertation is to think of the constitution and permanence of the brotherhood of Saint Benedict during the 20th century, as a collective organization of people that activate the claim religious and ethnic socialization. This research aims to analyze the practices of sociability and resistance present in brotherhood of Saint Benedict in Aracaju, State of Sergipe. I understand the ties of solidarity and the discourses of identity in the context of this brotherhood. Dialog also closely with issues relating to the theme ethnic-racial in religious contexts. With respect to the methodology, I used the articulation between research on file and direct observation. I divide this dissertation in three chapters, the first, I realize a bibliographic survey about the theme that emphasizes the studies about fraternities, the field of Anthropology and the discussion about religious practices. In the second and third chapter, delivery of an ethnographic approach emphasizing three modes of entry in the field, accompanied by interviews, first with the files where I did a search from the documentation of the brotherhood. The main documents found were the enrolment forms, the statute, the death records, a letter from the caretaker of the cemetery and the photos of the group. A second entry from the direct observation of the feast of St. Benedict, in the years 2013 and 2014, noting the aspects of sociability in this commemoration. The third entry is given in the form of space observation of the graveyard of the brotherhood. Thus, this dissertation addresses a facet little known about Aracaju: the world of brotherhoods of "black". I realized that the survival strategies of the brotherhood of Saint Benedict, the Catholic world aracajuano if retrogression on the basis of ethnicity. From the color reference that became a uniting factor of a religious group mostly recognized and self-declared blacks. I have noticed that the spaces of sociability of ethnic brotherhood of St. Benedict were composed by processions, by prestitos funeral and the festivities dedicated to the Holy One. / A grande questão que suscito nesta dissertação é pensar na constituição e permanência da irmandade de São Benedito durante o século XX como uma organização coletiva de pessoas que ativam a afirmação religiosa e étnica de socialização. Esta pesquisa tem como objetivo analisar as práticas de sociabilidades e resistências presentes na irmandade de São Benedito na cidade de Aracaju, estado de Sergipe. Busco compreender os laços de solidariedade e os discursos de identidade no contexto desta irmandade. Dialogo também intimamente com as questões referentes à temática étnico- racial em contextos religiosos. Com relação à metodologia, utilizei a articulação entre pesquisa em arquivo e observação direta. Dividi esta dissertação em três capítulos, no primeiro, realizo um levantamento bibliográfico acerca da temática que enfatiza os estudos sobre irmandades, o campo da Antropologia e a discussão sobre práticas religiosas. No segundo e terceiro capítulos, parto de uma abordagem etnográfica enfatizando três modos de entrada em campo, acompanhados de entrevistas, primeiro junto aos arquivos onde fiz uma pesquisa a partir da documentação da referida irmandade. Os principais documentos encontrados foram as fichas de inscrições, o estatuto, os registros de óbitos, uma carta do zelador do cemitério e as fotografias do grupo. Uma segunda entrada a partir da observação direta da festa de São Benedito, nos anos de 2013 e 2014, observando os aspectos das sociabilidades presentes nesta comemoração. A terceira entrada se deu na forma de observação do espaço do cemitério da referida irmandade. Desta forma, a presente dissertação aborda uma faceta pouco conhecida sobre Aracaju: o mundo das irmandades de “pretos”. Percebi que as estratégias de sobrevivência da irmandade de São Benedito, no universo católico aracajuano se perduraram em função da etnicidade. A partir da referência da cor que se tornou um elemento aglutinador de um grupo religioso majoritariamente reconhecido e auto-declarados pretos. Verifiquei que os espaços das sociabilidades étnicas da irmandade de São Benedito foram compostos pelas procissões, pelos préstitos fúnebres e as festas dedicadas ao Santo.

Made available in DSpace on 2017-06-01T18:12:25Z (GMT). No. of bitstreams: 1 dissetacao_maria_jesus.pdf: 1230235 bytes, checksum: 8d1183a8e0a05f0bfeddd7c42b56259a (MD5) Previous issue date: 2009-01-14 / The Black Brotherhoods of Goiana were advocates of devotion and defenders of religious and african cultural traditions. This study considers them under three perspectives: as diverse forms of collective representations and expressions of the sacred; as a technique in societal control by catholic authorities; and, as syncretism while simultaneously being a mythical-symbolical strategy of resistance. In this historical reconstruction, the Black Brotherhoods reveal their sacred and black cultural reminiscences in their feasts, processions and funerals. The strong control exercised by both Church and State over the Brotherhoods forced the black man to create collective representations, ways to organize so that he could preserve his ethos. This happened at the same time when it was possible for him to affirm his identity in a social and cultural space as resistance. In this perspective, syncretism, as lived in the Black Brotherhoods, was a significant force in maintaining african traditions / As Irmandades de Homens Pretos de Goiana se apresentam como núcleos de devoção e resistência das tradições religiosas e culturais africanas. O presente trabalho acadêmico procura considerá-las sob três perspectivas: das diversas formas de representações coletivas e manifestações do sagrado; das táticas de controle social das autoridades católicas e civis e do sincretismo enquanto estratégia de resistência mítico-simbólica. Nessa nossa reconstrução histórico-religiosa, as Irmandades de Homens Pretos são nichos de manifestações do sagrado e das reminiscências culturais dos negros, cuja expressão é evidenciada nas festas, procissões e nos enterros por elas promovidos. O forte controle exercido pela Igreja e o Estado sobre essas Irmandades obrigou o negro a criar, a partir das representações coletivas, dispositivos de organização em que pudessem se incorporar, preservando seu ethos, ao mesmo tempo em que permitiu a elaboração de um território sócio-cultural de resistência e demarcador de identidades. Nessa perspectiva, o sincretismo vivenciado nas Irmandades de homens de cor foi uma presença marcante na manutenção das tradições africanas

The diploma thesis explores the ideological development, contemptorary positions and political prospects of the Egyptian Muslim Brotherhood. It follows the movement's long evolution on the background of its relations with the successive regimes of Nasser, Sadat and Mubarak, examines its current discourse on "Islamic democracy" including its stated commitment to political pluralism, the principle of citizenship as well as the connected subject of women's and non-muslim's rights, analyses its attempt to formulate a party platform and discusses the Brothershood's prospects in the politically closed environment of the Egyptian authoritarian regime. Obvious discrepancies notwithstanding, author argues, that if any meaningful pro-democratic reform in the Arab world is supposed to occur, some ways to integrate moderate Islamists into the formal political realm must be found.

The theme of this research paper is political Islam and democratic transition in the MENA. The study is delimited to the Ennahda Movement and the Muslim Brotherhood as two prominent political Islamist movements, focusing specifically on their experiences during the democratic transition period. It employs a comparative analytical framework, drawing on a qualitative analysis of primary and secondary databases, including survey data, statistics tables, documentaries, media sources, and scholarly works. Through a comparative lens and within three theoretical anchors, the study explores the puzzle of contradictory outcomes, with Tunisia experiencing a relatively successful democratic transition while Egypt faced setbacks and a return to authoritarian rule. By examining their ideologies, governance styles, reform approaches, and responses to in-and-external challenges, the study illustrates the key factors resulting in their divergent trajectories.  The study findings indicate that the Ennahda's adoption of a bottom-up reform approach, inclusive leadership philosophy, and flexible governance style; not to mention the ability to tackle in-and-external challenges effectively, contributed to the success of the democratization process in Tunisia. In contrast, the Brotherhood faced serious challenges due to its top-down reform approach, exclusive leadership philosophy, and rigid governance style; let alone the disability to handle in-and-external challenges adequately, led to the failure of the democratization process in Egypt. The study concludes that leadership philosophy, governance ways, reform approaches, and capacity to navigate in-and-external challenges play pivotal roles in shaping the trajectories of Islamist political movements in the course of democratic transitions.

This study of the March on Washington Movement (MOWM) investigates the operations of the national office and examines its interactions with local branches, particularly in St. Louis. As the organization's president, A. Philip Randolph and members of the Brotherhood of Sleeping Car Porters (BSCP) such as Benjamin McLaurin and T.D. McNeal are important figures in this story. African American women such as Layle Lane, E. Pauline Myers, and Anna Arnold Hedgeman ran MOWM's national office. Of particular importance to this study is Myers' tenure as executive secretary. Working out of Harlem, she corresponded with MOWM's twenty-six local chapters, spending considerable time espousing the rationale and ideology of Non-Violent Goodwill Direct Action, a trademark protest technique developed and implemented alongside Fellowship of Reconciliation members Bayard Rustin and James Farmer. As a nationally recognized African American protest organization fighting for a "Double V" against fascism and racism during the Second World War, MOWM accrued political capital by the agitation of its local affiliates. In some cases, like in Washington, D.C., volunteers lacked the ability to forge effective protests. In St. Louis, however, BSCP official T.D. McNeal led a MOWM branch that was among the nation's most active. David Grant, Thelma Maddox, Nita Blackwell, and Leyton Weston are some of the thousands joining McNeal over a three-year period to picket U.S. Cartridge and Carter Carburetor for violating the anti-discrimination clause in Executive Order 8802, lobby Southwestern Bell Telephone to expand employment opportunities for African Americans, stage a summer of sit-ins at lunch counters in the city's largest department stores, and lead a general push for a "Double V" against fascism and racism. This study of MOWM demonstrates that the structural dynamics of protest groups often include a discrepancy between policies laid out by the organization's national office and the activity of its local branches. While national officials from MOWM and National Organization for the Advancement of Colored People had an ambivalent relationship with each other, inter-organizational tension was locally muted as grassroots activists aligned themselves with whichever group appeared most effective. During the Second World War, this was often MOWM.

Over the centuries, Ukrainian culture developed according to a special algorithm related to the spiritual environment. A major role in this process was played by the Supraśl Monastery, founded at the turn of the XV-XVI centuries at the intersection of Ukrainian, Belarusian and Polish cultures. This process contributed to the good awareness of the monastery in artistic innovations. Therefore, one of the oldest note-linear irmologion was created at the end of the 16th century, and later partes polyphonic singing was introduced in Supraśl. The publication of Supraśl canticles with accompanying scientific research made it possible to reveal the full depth of the cultural and artistic life of the Kyiv Metropolia.

This thesis is set within a framework of the revivalist Christians’ Inner Mission, and presents as a case-study their mission to conscripts stationed in military exercise areas and garrison towns across Sweden. The revivalists’ evangelical zeal is given special attention. This is in contrast to much of the earlier research, which worked with the secularization paradigm formulated by the founders of sociology. Conscription in the early 20th century was regarded in various civilian and military circles as a platform for social and national integration, although these attitudes remain largely unstudied in Sweden’s case. Those engaged in missionizing the army were also drawn to this ‘School of the Nation’. The thesis shows that the motives of those involved in this home mission to soldiers were grounded in religion. However, the expansive missionary work was strengthened by the positions held by its male protagonists in the power structures of society. The mission was maintained by social contacts between an informal alliance of upper-class officers from among the mission’s military members, and by civilian missionaries from lower social classes. A decisive contextual factor for the army-mission as an educational project was that Sweden remained at peace. The civilian contribution to the mission grew as it spread more widely through the country. It is argued in this thesis that the soldiers’ homes were dominated by a discourse of domesticity. This discourse designated a place, a relationship, and a state of mind for the conscript during his free time at the military base. The missionaries were convinced that contact with the domestic and family values of civilian society should be preserved by the soldiers’ homes. The discourse of domesticity also looked ahead to the conscript’s subsequent life in civilian society: the missionaries wished to train up conscripts to be sober, moral family breadwinners.

Bibliography / Thesis (MA (Political Science. International Studies))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: This research paper offers an analysis of new terrorism as a concept for analysis in Political Risk. In order to assess the novelty and value of new terrorism it is juxtaposed with old terrorism. This analysis uses a historical comparative method in which three terrorist groups, within two distinct historical periods, are discussed and compared. The first historical period is 1945-2000 and assesses old terrorism through a descriptive assessment of the Muslim Brotherhood and Hezbollah. The second historical period, 2001-2009, provides a descriptive assessment of al-Qaeda. The primary variables for analysis with regards to the terrorist groups selected herein are goals, targets and tactics. Also discussed is the secondary variable structure. A number of key findings indicate that there are more similarities than there are differences between old and new terrorism. The novelty and value of new terrorism is thus limited as a concept for analysis within Political Risk Analysis. The conclusion of this research paper establishes that for a normative conceptualisation of terrorism to exist, and have value, it must consider both old and new terrorism. This normative understanding of terrorism better serves the purpose of mitigation within the sphere of Political Risk Analysis. / AFRIKAANSE OPSOMMING: Hierdie studie bied .n ontleding van nuwe terrorisme as .n begrip vir ontleding in Politieke Risiko. Ten einde die nuutheid en waarde van nuwe terrorisme te evalueer, word dit naas ou terrorisme gestel. Hierdie ontleding gebruik .n histories-vergelykende metode waarin drie terroristegroepe, in twee afsonderlike historiese tydperke, bespreek en vergelyk word. Die eerste historiese tydperk strek van 1945.2000 en evalueer ou terrorisme met behulp van .n beskrywende evaluering van die Moslem Broederskap en Hezbollah. Die tweede historiese tydperk, 2001.2009, bied .n beskrywende evaluering van al-Qaeda. Die primere veranderlikes vir ontleding met betrekking tot die terroristegroepe wat hierin aangewys is, is doelstellings, teikens en taktiek. Verder word die sekondere veranderlike struktuur bespreek. .n Aantal belangrike bevindinge dui daarop dat daar meer ooreenkomste as verskille tussen ou en nuwe terrorisme bestaan. Die nuutheid en waarde van nuwe terrorisme het dus beperkinge vir ontleding as .n begrip in Politieke Risiko-ontleding. Die gevolgtrekking van hierdie studie dui dus daarop dat, vir .n normatiewe konseptualisering van terrorisme om te bestaan, en ook waarde te he, dit beide ou en nuwe terrorisme in berekening moet bring. Hierdie normatiewe begrip van terrorisme dien die doel van tempering binne die sfeer van Politieke Risiko-ontleding beter.

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