The dissertation deals with the historical activities of the Congregation of the Sisters of Mercy of St. Charles Borromeo in České Budějovice between the years 1850 - 1956. The thesis is especially based on the study of archival materials. Each chapter comprehensively describes the history of the three branches where the religious Sisters performed their activities. The branches are listed in chronological order of when they were established in the city. A public hospital is mentioned first, followed by an institutional complex of orphanages and schools at the former Vienna gate, and the group is concluded with an asylum for elderly people in need established in 1888. Particular attention is paid to the circumstances concerning the establishment of each branch, its background, ordinary and extraordinary days that were mostly mentioned in local chronicles; and two local superiors who had a major impact on the development and character of the community are also mentioned in the dissertation. Besides the observation of the beginnings and subsequent unprecedented development of community activities within the city frame, the text also includes an independent final chapter focused on events associated with the definitive end after the year 1948. Orientation in the topic and logical sequence of...

Millennials are not as committed to charity as the generations before them. Millennials have also been proven very difficult to attract, which is problematic since Millennials are the future donors’ charity organizations must depend on. The purpose of this study is therefore to identify possible patterns, relationships and opportunities that would make Millennials donate to charity. The study presents the current situation of charity on the Swedish market, which follows by an introduction for how non-profit promote themselves and do their marketing. This leads to the research question: How should charity organizations promote themselves to get Millennials to become loyal? This study applies a qualitative research strategy. The primary data has been collected through semi-structured interviews with five representatives from five different charity organizations. All five organizations work with international projects.   The result shows that the five organizations have knowledge about how to market to attract and engage Millennials, but they do not apply this knowledge. The result presents four paradoxes. We consider that the perception of these paradoxes, as well as responding to them, determines the charity organizations outcomes and overall ability to attract Millennials. The result also shows that to engage with Millennials and create long-lasting relationships, charity organizations marketing must be innovative, cool, and creative with repetitive messages. Charity organizations also must use the communication channels that Millennials engage with. The result has given rise to the "Interactional Model for Targeting Millennials", which is built on 11 key factors that charity organizations must apply to establish, develop and maintain a relationship with Millennials.

Dans la société d’Ancien Régime, les réjouissances monarchiques et les manifestations de joie publique avaient une fonction essentielle pour le pouvoir politique. Leur organisation, ainsi que leur déroulement, démontraient une attention soutenue aux manières d’émerveiller, d’amuser et de susciter des démonstrations de joie parmi la population parisienne. Privée de toute parole politique, celle-ci était néanmoins convoquée pour acclamer et approuver le pouvoir royal et le gouvernement. Toutefois, les réjouissances étaient avant tout un espace de dialogue entre les élites et la population de la capitale parce que cette dernière se réservait le droit de témoigner ou non sa joie, dans le but de critiquer ou d’interroger les vertus du pouvoir politique. Par l’étude des décisions, des modalités de l’organisation et de l’encadrement des réjouissances, il s’agit de comprendre dans quelle mesure le pouvoir monarchique avait besoin des réjouissances pour manifester sa puissance et ses vertus dans un espace public normalisé et contrôlé. Il apparaît alors que se réjouir était un devoir des sujets. L’analyse des moyens mis en œuvre pour réjouir la population permet de rendre compte des perceptions élitaires de la population, strictement réduite à ses capacités sensorielles. L’étude des feux d’artifice, des jets d’argent ou des gestes de charité du pouvoir royal révèle néanmoins un intérêt certain pour s’assurer des acclamations bien calculées. La dernière partie s’interroge sur les manières dont la population répondait aux sollicitations du pouvoir. L’analyse des expériences de la joie publique, des princes aux plus humbles Parisiens, permet de comprendre que l’obéissance n’excluait jamais une appropriation personnelle des événements. Les manifestations officielles de la joie étaient autant des objets de négociations que de détournement, à des fins contestataires ou plus transgressives, surtout dans le dernier tiers du XVIIIe siècle. Ainsi, la culture de l’approbation, inculquée tout au long du siècle, servit paradoxalement une culture de la contestation puisque le devoir de se réjouir était devenu un droit à se réjouir. / In the society of Ancient Regime, the monarchical festivities and public manifestations of joy had an essential function for political power. Their organization and their progress, demonstrated a sustained attention to ways to amaze, amuse and provoke demonstrations of joy among the Parisian population. Deprived of any political speech, this one was convened to applaud and approve the royal power and government. However, the celebrations were primarily a space for dialogue between the elites and the population of the capital because it reserved the right to show or not his joy, in order to criticize or question the virtues of political power. By studying the decisions, rules for the organization and supervision of the festivities, this is to understand how the monarchy needed the festivities to show his power and virtues in a public space under political and police control. It appears that rejoicing was a duty of the subjects. Analysis of the means used to delight the population can reveal the elite perceptions of the population, strictly reduced sensory abilities. The study of fireworks, throwing money or charitable gestures of royal power nevertheless throws new light on interests to ensure well-calculated cheers. The final part examines the ways in which people responded to the demands of power. The analysis of the experiences of the public joy, helps understand that obedience never excluded a personal appropriation of events, for princes to the humblest Parisians. As official events of joy were subjects of negotiations as they were diversion for protester or transgressive purposes, especially in the last third of the eighteenth century. Thus, the culture of assertion, instilled throughout the century, paradoxically served a culture of protest since the duty to cheer became a right to rejoice.

Made available in DSpace on 2016-04-26T20:25:29Z (GMT). No. of bitstreams: 1 Marcial.pdf: 622255 bytes, checksum: f2862dc6d12d4138991d900aec9aa63a (MD5) Previous issue date: 2007-05-04 / The objective of this PhD thesis is the defense of the application of the constitutional principle of solidarity (art. 3°, clause I, Federal Constitution) within family law. This assignment consists of an introduction (Chapter I), in which the course to be followed is carefully laid out. Chapter II consists of a philosophical investigation pursuing the origins of the instinct of solidarity. Aristotle and his ideas of justice and friendship, which are strongly connected to charity, was taken as a starting point. From there on, only the thoughts of the most important philosophers who dealt with these three matters were included, We end with the study of utopian socialists and the development of charity and solidarity as a duty, and thus forensic institution. In chapter III juridical solidarity and its most significant representations are approached, Next, in chapter IV, principles, general clauses, undetermined legal concepts were studied, as a means to best pinpoint the juridical nature of the principles underlying this study. A brief incursion in the subject of human rights, which bears a close relation to the scope of this thesis, was also made. Next, chapter V analyses the principle of solidarity in some of the most important constitutions in force, leading in chapter VI to the approach of the same principle in the Brazilian constitution. As an absolutely logical following, family regulations in the Brazilian, and in the main foreign constitutions were studied. From there, in chapter VIII, the inferior to the constitution legislation, the Civil Code in force were considered, tackling the questions related to the included or missing principles. The study is terminated with a brief conclusion from which the thesis here defended is drawn succinctly and objectively / Esta tese de doutorado tem por objeto a defesa da aplicação do princípio constitucional da solidariedade (art. 3º, inciso I, Constituição Federal) no Direito de Família. O trabalho é composto de uma introdução (capítulo I), na qual minuciosamente se declara o percurso que será seguido. Em seguida, capítulo II, é realizada uma pesquisa de natureza filosófica, buscando as origens do instituto da solidariedade. Partiu-se de Aristóteles e de sua idéia de justiça e amizade, que se entrelaçam com a caridade. A partir daí, o trabalho foi trazendo o pensamento apenas dos mais importantes filósofos que trataram dos três assuntos. Concluiuse com o estudo de socialistas utópicos e o desdobramento da caridade em solidariedade como dever, e, portanto, instituto jurídico. No capítulo III, é abordado o solidarismo jurídico e seus mais significativos representantes. A seguir, no capítulo IV, estudaram-se princípios, cláusulas gerais, conceitos legais indeterminados, como meio de melhor se localizar a natureza jurídica do princípio objeto deste trabalho. Fez-se, também, uma breve incursão pelo tema dos direitos humanos, que guarda absoluta relação com o escopo desta tese. Em continuidade, capítulo V, analisou-se o princípio da solidariedade em algumas das mais importantes constituições em vigor, para juntar no capítulo VI com a abordagem do mesmo princípio na constituição brasileira. Como decorrência absolutamente lógica do caminho, enveredou-se pelo regramento da família nas principais constituições estrangeiras e nas brasileiras. A partir daí, capítulo VIII, desceu-se à legislação infraconstitucional, o Código Civil vigente, abordando os pontos relativos ao princípio ali constantes ou faltantes. O trabalho é encerrado com breve conclusão, na qual é deduzida de forma sucinta e objetiva a tese defendida (capítulo IX)

Dans cette thèse, nous nous consacrerons à comprendre les nouveaux langages qu'adopte le monde économique dans sa machine à fabriquer la quantité. Pour cela, nous nous efforcerons, à travers une finance éthique aux principes islamiques, à déchiffrer ce qui paraît être de nouvelles expressions, traduites dans un double transfert qui s'opère entre l'esprit d'un capitalisme dont la critique est en crise, et le renouveau de l'esprit capitaliste dont les instruments sont désespérément refondés dans une moralisation, même religieuse, des actes parfois les plus immoraux. Ainsi et tout comme chez les protestants, en Islam, c'est « l'acte de commercer » qui sera mis au centre de la vocation «financière», encouragé tout en étant opposé à l'acte d'usure (ribâ dans le monde musulman), il sera le socle d'une légitimation religieuse de l'existence même d'une institution financière islamisée. Nous aurons alors à examiner, de manière plus approfondie, certains aspects de l’industrie financière islamisée, sa naissance, son organisation, ses promoteurs et ses instruments, alertés par des contradictions, des incohérences, voire même des incongruités, nous conclurons le plus souvent sur des contrastes, révélant des contextes aux politiques irrégulières, où souvent les signes d’une précarité alarmante se laissent maladroitement apprivoiser par une pseudo-modernité, parasitant une institution dépassée dans des décors incertains. Certains pays musulmans vont nous aider à entourer la question. / In this thesis, we will focus on uderstanding the new langages adopted by the economic word in it quantity manufacturing machine. To this end, we will endeavour through ethical finance based on Islamic principles, to decipher what appear to be new expressions, reflected in a double transfer that takes places between the spirit of a capitalism whose criticism is in crisis, and the renewal of the capitalist spirit whose instruments are desperately recast in a moralization, even religious, of the sometimes most immoral acts. Thus, as with Protestants, in Isla, it is the « act of trading » that will be placed in the center of « financial » vocation, encouraged while being opposed to the act of usury (ribà in the Muslim world),it will be the basis for a religious legitimization of the existence of an islamized financial institution. We will then have to examine in greater depth, some aspects of the islamized financial industry, its birth, organisation, promoters and instruments, alarted by contradictions, inconsistencies, even incongruities, we will most often conclude with contrasts revealing contexts with irregular polisie, where often signs of alarming precariousness are clumsily tamed by a pseudo-moderity, parasiting an outdated institution in uncertain setting. Some Muslim countries will help us to sorround the issue.

Pendant l’Antiquité tardive, en Occident, les prisonniers reçoivent de l’aide pour supporter leur condition ou pour y échapper. Ceux qui sont détenus par une autorité judiciaire sont soutenus matériellement et psychologiquement sans restriction légale, mais leurs bienfaiteurs se heurtent à l’arbitraire de surveillants parfois corrompus. Le sentiment d’humiliation associé à la prison est nuancé au sein des communautés chrétiennes victimes des persécutions, car celles-ci attribuent à l’emprisonnement une signification religieuse. Les prisonniers de guerre sont rapatriés, notamment grâce à la pratique du rachat, et bénéficient du droit de postliminium qui leur permet de retrouver leur statut juridique antérieur à leur retour. Néanmoins, ils ont désormais l’obligation légale de rembourser leur bienfaiteur pour que s’applique ce droit et, à défaut, sont placés dans la dépendance de celui-ci. Quant au pouvoir romain, il fait du retour sans contrepartie des captifs une condition de paix impérative, signe d’une domination incontestée. La christianisation des sociétés impériale puis romano-barbares accroît l’intérêt pour la condition des prisonniers. A partir du Ve siècle, les efforts en faveur des prisonniers de guerre s’intensifient dans un contexte où leur nombre est multiplié en raison du recul et de l’effacement de l’Empire romain. L’Eglise intègre à son action charitable la libération et l’entretien des captifs de même que l’assistance aux détenus, qu’ils soient accusés ou condamnés. Désormais promu à un rôle de protecteur des cités, l’évêque assume cette fonction en portant secours aux prisonniers, et consolide ainsi son nouveau rang social et politique. / In the Late Antique West, prisoners are being helped in order to bear the bad conditions of their captivity or to be liberated. The inmates often receive visits and material as well as psychological support without any legal restriction. Yet, benefactors have often difficulties with the guards who take arbitrary decisions and are sometimes corrupted. Prison is no longer only a humiliating place because it is given a religious meaning by Christians during the persecutions. Captives are liberated, particularly by being redeemed, and profit from the postliminium legislation which allow them to recover their former juridical status. Nevertheless, they are from then on under the obligation to pay back their benefactor before they actually benefit by this right. If they can’t, they remain dependent on him. As for Roman authorities, they make of the return of captives without any compensation a non negotiable peace condition in order to show their total superiority. The progressive Christianization of the West make people show more interest for prisoners. From the beginning of the Vth century A. D., Captives, who become more and more numerous because of the collapse of the Western Roman Empire, receive more help. Redeeming captives and taking care of them is now a part of the Church charity work, as well as supporting inmates, whether they are accused or condemned. Being promoted protectors of cities, bishops are dealing with this responsibility by rescuing and relieving prisoners. Thus, they strengthen their new social and political rank.

This thesis examines the desire and efforts to 'do something' about what is variously called 'modern slavery' or 'human trafficking'. Neoabolitionist efforts to fight such phenomena are typically wedded to a simplistic and essentialist ontology, unaware of or rejecting their own performativity. The thesis is not about slavery: it is about the ethico-political problem of responsibility and hospitality toward the other in the context of contemporary anti-slavery. What constitutes an ethical response to modern slavery? I explore the often violent effects of particular answers to this question but ultimately argue that the focus on doing something (and knowing it) threatens the very possibility of hospitality - of an ethical response. Through a conceptual vocabulary of 'scenes' I explore the performative interrelation of ontology and ethics. It is intended to help resist the metaphysical seductions of ontology and moral urgency. Scenes bundle specific ontologies, frames, conjured histories and futures, roles and narrative structures, distributions of concern, desire and enjoyment. Response begins with the discursive and affective co-constitution of the self, the one to whom we respond, and the scene in which it takes place. Scene-specific forms of responsibility can operate as a defence against the full force of responsibility to the other. Chapters 1 and 2 develop the notion of scenes and explore how neoabolitionism sets its scenes and locates favoured solutions. The remaining chapters explore those solution areas. Chapter 3 looks at how a US movement against 'sex trafficking' in internet advertising reproduces a Manichean world of simplicity by a game of Whac-A-Mole with websites, ritualistic repetition of baseless 'facts', silencing of sex workers, and aggressive demonization of those who disagree or argue for greater complexity; Chapters 4 and 5 draw on time I spent in San Francisco with two very different organisations. One, Not For Sale, makes a product of experiencing neoabolitionism, joining together charity, capitalism, consumer enjoyment, technology and the excitement of a movement of 'true believers', producing innovative approaches but in the process reinforcing problematic gendered and colonial stereotypes. The other, Anti-trafficking Collaborative of the Bay Area, works quietly and tactically in a messy immigration system, aware of the political and performative nature of their work. They actively take responsibility for their own preconceptions and desires to ground a profoundly hospitable client-centred approach avoiding many pitfalls identified in earlier chapters. The thesis has a performative element woven through it - the ethos of the work is one of unsettling both existing practices and literatures, and the writer and reader. The concluding chapter explores the impossibility of hospitality, its interrelation with juridical subjectivity and the ethics demanding and giving accounts in light of the preceding chapters, suggesting a performative approach toward the other is possible.

Le système des fondations en Allemagne et en France présente des différences. En France, la fondation se limite à la poursuite des fins d’utilité publique. En Allemagne, le droit de fondation requiert la création d’une organe indépendant de l’État. La France compte en 2010 un total de Fondations et Fonds de dotation de 2 264 unités, en Allemagne 18 162 fondations de droit privé étaient enregistrées. Favorisé par des privilèges fiscaux, l’Allemagne a connu dans la dernière décade de nombreuses créations de fondations privées. Il en résulte une multiplication des types de fondations qui entraîne une hétérogénéité du secteur. La question de la légitimité des fondations se pose. Les fondations doivent se considérer comme faisant partie de la société civile. En France, c’est l’État qui répond à la question de la légitimité des fondations. Les fonds de dotation apportent-ils une solution? / The system of foundations in Germany and France manifests obvious differences. In France a foundation is limited by definition to public charity, in Germany the legal status of a foundation is an independent body. In 2010 there are 2 264 foundations and fonds de dotation in France, while 18 162 foundations of private law were registered in Germany. Receiving a range of fiscal benefits, the creation of foundations of private law has boomed in Germany in the past decade, thus leading to a multiformity of the sector. The question of legitimacy of foundations will arise. Foundations should see themselves as part of the civil society. In France, the state will have to solve the question of trust of foundations. Will the institut of the fonds de dotation bring a solution?

The purpose of this thesis is to do a critical review of the aid organization SOS Children’s Villages text- and video campaigns, from a postcolonial perspective. Our purpose is divided into two questions: Are there colonial values in the advertising campaigns? Which language- and image strategies are used by SOS Children’s Villages to put across their messages? Our material consists of 10 selected video clips, and four printed ads that are made up of an image and a short text, which are part of a campaign named: Inte ett enda barn ska behöva vara ensamt (translation: Not a single child should have to be alone). We have chosen to use text- and image analysis as a method in our review of the material. The main theoretical base in our thesis is postcolonialism, while”the Other” and ”whiteness” are two concepts we have chosen so that we can reach a deeper analytical level. We have analyzed some of the clips from the concept “The White Man’s Burden”, and have discovered that ”The Western World” tries to insert their own values and ideals into ”The Third World”. We have also discovered that the children, in some sequences, are presented as non-human and differentiated from the “white Westerners”. The last chapter in our thesis problematizes how modern technology, as Smartphones, applications and social media, are used to make it easier to give money to charity. We also discuss how “The Western World” can be seen as a contributor to the current situation in “The Third World”, which makes the aspect of high-technology even more interesting.

Au XIXe siècle, les sœurs hospitalières sont au cœur du système de soin parisien. L’identité et les activités sociales de ces femmes qui partagent un engagement religieux et un apostolat soignant auprès des pauvres de la capitale sont analysées dans cette thèse. La vocation, fruit d’un choix entre les jeunes femmes et l’institution, est une voie d’émancipation dans l’espace public et le monde du travail, mais qui leur permet aussi de s’affirmer comme individu en sapant l’autorité paternelle et en légitimant l’expression d’un désir. Chevilles ouvrières du système de santé publique et figures de la charité privée, les sœurs en accompagnent la croissance. Le soin aux pauvres et leur dévouement justifient la reconnaissance de leur utilité sociale devant l’urgence d’une société confrontée à une pauvreté massive et aux effets contrastés du processus de déchristianisation. Paradoxalement, la laïcisation conforterait leur présence dans le dispositif charitable et soignant de la capitale. Les sœurs se forment à certaines exigences médicales et cherchent à maintenir un « écart chrétien » dans le monde. Le soin des sœurs participe ainsi à la médicalisation de la société mais reste une stratégie de reconquête religieuse. Leur apostolat révèlerait que la demande sociale de santé et de religion reposerait sur un souci de soi et un besoin plus vaste d’attention. Mais ce « souci de soi » est aussi, pour les sœurs, une voie fonctionnelle et harmonieuse de réconcilier les volets religieux et profane de leur mission. Dès lors, les sœurs peuvent s’adapter à la modernité en articulant les préoccupations du siècle avec une exigence spirituelle. / In the nineteenth century, sisters of charity were at the core of the Parisian health system. This thesis analyses the identity and the social activities of these women who shared a religious commitment and a caring apostolate towards the poor of Paris. Vocation, which resulted from a choice by young women and the religious institution, was a way for these women to find a place in public space and in the workplace. It enabled them to assert themselves as individuals, undermining paternal authority and legitimating the expression of a desire. Cornerstones of the public health system and figures of charity, the nuns accompanied the growth of both. Their care of the poor and their devotion justified their claim to be recognised as socially useful in a context where French society was confronted by the new problem of widespread poverty and by the countervailing effects of dechristianization. Paradoxically, republican secularization would confirm their presence in the capital’s caring and charitable system. The sisters undertook training to new medical standards at the same times as they tried to maintain a ‘Christian singularity’ in the world. The care that the sisters provided played a role in the medicalization of society but nonetheless remained part of a strategy of religious reconquest. Their apostolate would reveal that society’s health and religious needs rested on a ‘care of the self’ and a need for attention. This ’care of the self’ was also a way for the nuns to reconcile the lay and religious aspects of their mission. Thus, sisters of charity could adapt themselves to modernity by articulating worldly preoccupations with a spiritual imperative.