Indian academics leave India in large numbers to study or work abroad, primarily in the U.S.A., Great Britain, and Canada. Some subsequently return to India with new skills, knowledge, behaviour patterns, views and expectations. / This study focuses, within the context of the migration process, on the professional and personal adaptation of returning Indian academics. It examines adaptation in relation to motivations for emigration from India, life abroad, and return motivations. / Professionally, returnees face conflicts with the nature of the institutional environment, with limited opportunities to maximize the skills and knowledge acquired abroad, with the lack of support for research, and the resulting constraints on the contributions they could otherwise make to science and development. / At a personal level, they face conflicts with regards to salary and living conditions, differences in culture and value systems, and conformity with the expectations of others.

Thesis (Ph.D.)--University of Tulsa, 1995. / Includes bibliographical references (leaves 308-317).

Thesis (Ph.D.)--University of Nebraska-Lincoln, 2008. / Title from title screen (site viewed Dec. 15, 2008). PDF text:329 p. ; 1.23 Mb. UMI publication number: AAT 3297465. Also available in microfilm and microfiche formats.

Thesis (Ph. D.)--University of Washington, 1998. / Vita. Includes bibliographical references (leaves [255]-265).

Thesis (M.A.)--University of Texas at El Paso, 2009. / Title from title screen. Vita. CD-ROM. Includes bibliographical references. Also available online.

Thesis (M.A./Intercultural Studies)--Columbia Biblical Seminary and Graduate School of Missions, Columbia, S.C., 1995. / Abstract. Vol. 2 comprises the appendices. Includes bibliographical references (v. 1, leaves 140-149).

Neopentecostalism is currently one of the most expressive religious phenomena in Brazil. According to the Brazilian Census Institute's database (IBGE), Neopentecostals represent the fastest growing movement among Protestants in the country. Brazilian Neopentecostalism has some unique aspects that distinguish its member churches from the mainline denominations. Since its birth, the most significant difference has been its commitment to Prosperity Theology. Lately, however, a new constituency has developed within Neopentecostalism: the Brazilian Apostolic Movement. Like other Neopentecostal churches, they have the Prosperity Gospel as their theological grounding. On the other hand, however, they differ from other Neopentecostal churches by having an apostle as their leader. The aim of this work is to investigate the Brazilian Apostolic Movement in order to comprehend its culture and identity. The study will demonstrate that, believing that Christians should be healthy and wealthy, Brazilian Apostolic Movement leaders speak and preach in a way that resembles what psychoanalysis calls narcissism. Consciously or not, the movement risks contributing to the establishment of a Christian narcissistic culture – similar to the concept of cultural narcissism, developed by Christopher Lasch. That being the case, the study explores how Christian theology might respond to this reality. Is it possible for a Christian community to have narcissistic patterns as a key element of its identity? To respond to that question, I draw from the work of Dietrich Bonhoeffer. His book, The Cost of Discipleship, focuses particularly on Christian life and ethics, and approaches these issues by through the lens of an intense reflection on what it means to be a follower of Jesus Christ – both as an individual and as part of a community. Drawing from Bonhoeffer's work, I suggest three concepts as a significant theological response and challenge to the narcissistic aspects identified in the BAM churches I studied: Cheap grace, theology of the cross, and uncertainty of life.

No description available.

This paper examines the relationship between multiculturalism and feminism and opposes the view that multiculturalism is "bad" for women. I make a feminist case for multiculturalism and argue for a relationship between the two which is positive- rather than zero-sum. The grounds for this case are those of women's agency in context. My concern is first and foremost with women as agents, situated in particular contexts, acting within multiple roles and thus enabled and constrained in multiple ways. I illustrate this concern by focusing on the agency of Muslim women in France and the "Affaire du Foulard". Consequently, my discussion takes place at two, interconnected levels: (1) The "general" debate over the relationship between multiculturalism and feminism, which is my primary focus; (2) The "particular" level of the "Affaire" and the "foulard" itself in the French context. At both levels, my central concern is women's agency. Feminism, I argue, must understand women as agents acting within multiple roles and thus constrained in multiple ways, as both vulnerable within cultural groups and members of these groups. Feminism and multiculturalism are, therefore, allies rather than opponents.

Thesis (Ph. D.)--Ohio State University, 2007. / Full text release at OhioLINK's ETD Center delayed at author's request