‘Gender ideology’ is a term used by radical conservative congregations to contemn issues around gender, such as reproductive rights and gender studies, for it is seen as a conspiracy against traditional family values. Congregations that use the term also embrace other forms of anti-gender rhetoric as they aspire to influence decision-makers to adopt policies against gender matters, for instance same-sex marriages and transgender rights. As the discussion of ‘gender ideology’ is spread, campaigns against gender matters evolves. The campaigns are often focusing on whether gender should be discussed within, and be a part of, the education. It is a threat for the achievements of the Sustainable Development Goals 2030, which indeed focus on gender equality and quality education. The campaigns are seen all over the world but have become especially successful within South America. In Brazil, the campaign Escola sem Partido, has created a movement against gender and political indoctrination, where the term gender has become a central dispute for what is considered legitimate knowledge.     This thesis aims to investigate, through a critical discourse analysis of ‘testimonies’ from Escola sem Partido’s website and through collecting interviews with professors and students at a university in Brazil, the conflict about gender equality. Since the term gender has become a central term of dispute within the discussion of ‘political indoctrination’ at a high level of education.   The result of this thesis shows that the perception of gender reflects the perception of one’s education. The view on what is experienced legitimate knowledge determines whether professors are experienced as political or not. It is found within the ‘testimonies’ that professors personal agenda steers the education to involve gender matters when it should not, as gender matters are viewed as political. Moreover, that professors use their classes to systematically instill ideas and attitudes into their students minds. In opposition to this perception, it was found within the interviews that gender matters should be addressed in school. Universities role of promoting tolerance, and the value of engaged professors who allows critical thinking of societal issues, are two important factors for fighting prejudices against minorities, gender and varieties of sexualities and development for gender equality.

This research explores reasons why congregations in Paarl community are not involved, as faith based organizations (FBO's), with the support of female adolescent victims of sexual abuse. The researcher conducts a literature review concerning the developmental phase of adolescence and issues regarding sexuality that emerge from this phase. The researcher discusses the nature and effects of sexual abuse and statistics regarding this abuse. Different church leaderships' statements regarding the prevalence of sexual abuse are also viewed. Based on the literature study, empirical research is conducted to explore why congregations in Paarl are not involved as FBO's with the support of adolescent female victims of sexual abuse. The researcher uses basic individual interviews with several leaders of congregations in Paarl to gather the data needed. Lastly, the data is analyzed and discussed. Based on this discussion, the researcher offers some guidelines for congregations to become more involved as FBO's with adolescent female victims of sexual abuse. / Social Work / M.Diac.(Direction: Youth Work)

This thesis focuses on the relationships between Czechs and Germans in České Budějovice during the second half of the 19th century and the first half of the 20th century. The main emphasis is on the influence the church had on the relationships between the two nations in the time and place mentioned above, as they were described in the collected sources and historic literature. This thesis concentrates mainly on these topics: religious life, community life and education. The conclusion of my work is the discovery that the church and the individual congregations did not participate in the national struggle in the town. They only tried to work to the benefit of the town and its citizens. In case they set up organizations such as schools, clubs, hospitals, it was because they were missing in the town or because they did not exist in sufficient numbers for the ever-evolving town of České Budějovice. It did not matter whether it was a school for Czech or German children, for example. Also, the nationality of the members of the church and congregations themselves was not necessarily decisive. Although the knowledge of both Czech and German language in the town was an important prerequisite. More significant problems arose only with the Redemptorist college, which became unintentionally by the...

Les quarante-cinq premières années de la Troisième République se caractérisent par une politique de laïcisation touchant de nombreux domaines, à commencer par l’éducation, politique qui culmine en 1905 avec la loi de Séparation des Eglises et de l’Etat. La ville de Lyon, qui avait connu durant les deux premiers tiers du XIXème siècle une renaissance particulièrement forte du catholicisme, se manifestant par la création d’œuvres dynamiques, se voit confrontée en retour à une vague particulièrement puissante d’anticléricalisme. La confrontation des deux groupes idéologiquement opposés, que l’on peut nommer « clérical » et « anticlérical », détermine toute une succession de crises, d’accalmies, de recompositions, dont les spécificités lyonnaises ne pas toujours liées à celles du contexte national. Dans ses aspects concrets, cette lutte n’est pas perçue de la même façon chez tous ceux qui se rassemblent autour de l'étiquette « anticléricale » : les ouvriers de la Guillotière n’ont pas les mêmes griefs à formuler contre le clergé que les radicaux du « Comité de la rue de Grôlée ». Néanmoins, autant l’anticléricalisme reste assez simple à définir, autant le cléricalisme se révèle plus difficile à appréhender : il dépend d’abord du regard de l’autre, notamment de l’anticlérical. Les diverses manifestations de défense religieuse d’un catholicisme qui se perçoit alors volontiers comme une citadelle assiégée, les multiples attaques contre le clergé, voire contre la religion, des hommes au pouvoir, s’inscrivent à Lyon, sur la longue durée, dans le droit fil d’une série de luttes, d’insurrections et de répressions, dont chaque camp revendique - ou non - la postérité idéologique. / One of the main features of the first forty five years of the Third Republic is a policy of secularization in many fields, beginning with education and reaching its climax in 1905 when the law on the separation between church and state was passed (given the French context at the time, it especially targeted the catholic church). During the first two thirds of the XIXth century Lyons had known a strong revival of Catholicism which manifested itself by the creation of dynamic charitable organizations. The town then had to face a sudden increase of anticlericalism. The confrontation between two groups that were politically opposed – let us name them “clerical” and “anticlerical” – sparked crisis after crisis, followed by lulls and reconstructions, all these being sometimes different from what was happening at the national level, due to the particular characteristics of the town. In concrete terms not all that had gathered under the banner of anti-clericalism held the same opinion about the struggle: the workers in the district of La Guillotière did not hold the same grievances against the clergy as the radicals in the “rue de Grôlée committee”. Yet, although anticlericalism can be easily defined, clericalism proves more difficult to apprehend: in the first place it depends on the perception the others, and more specifically those who support the anticlerical faction, have of us. Catholicism then tends to see itself as a besieged fortress and the different manoeuvres set up to defend its religion, the numerous attacks against the clergy, even against religion from men in power are, in Lyons, quite in keeping with a long succession of struggles, insurrections and suppressions of which each side claims -or does not claim- the ideological posterity.

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A dispetto della legislazione claustrale tridentina e post-tridentina, tra XVI e XVII secolo si assistette all’emergere in Italia, in Europa e nei paesi di missione di numerose congregazioni semireligiose femminili insegnanti, senza clausura e senza voti solenni, fondate, co-fondate o dirette dai padri della Compagnia di Gesù, che si ispiravano alle Costituzioni e alla spiritualità ignaziana, specie nell’apostolato educativo. Attraverso un approfondito scavo archivistico, il presente studio offre un vasto censimento delle numerose case di “gesuitesse” presenti in Italia tra Cinquecento e Seicento, mostrando, tramite l’analisi delle reti di relazioni tra questi istituti nonché delle peculiarità economiche, giuridiche, educative e spirituali delle semireligiose rispetto alle monache claustrali, la sostanziale compattezza e unità di questo fenomeno, fondato sulla comune identità gesuitica. Con ciò si intende, inoltre, far luce sui contrasti e sulle contraddizioni legati all’affermazione delle gesuitesse, che portarono ad aspri scontri interni alla Compagnia di Gesù, a diversi processi inquisitoriali e a duri conflitti giurisdizionali tra poteri secolari ed ecclesiastici. / In spite of the Tridentine and post-Tridentine cloistered legislation, the 16th and 17th centuries witnessed the foundation in Italy, Europe and the mission countries of numerous semi-religious female congregations, without clausura and without solemn vows, founded, co-founded or directed by the fathers of the Society of Jesus. These congregations, called “Jesuitesses”, were inspired by the Jesuit Constitutions and Ignatian spirituality, especially in the educational apostolate. Through an in-depth archival research, the present study offers a vast census of the numerous houses of Jesuitesses present in Italy between the Sixteenth and Seventeenth centuries, showing, through the analysis of the network of relations between these institutes as well as the economic, juridical, educational and spiritual peculiarities of the semi-religious compared to the cloistered nuns, the substantial compactness and unity of this phenomenon, based on a common Jesuit identity. The aim is also to shed light on the contrasts and contradictions related to the affirmation of the Jesuitesses, which led to bitter internal clashes within the Society of Jesus, various inquisitorial trials and harsh jurisdictional conflicts between secular and ecclesiastical powers.

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