Inaug.-Diss.--Universität Heidelberg. / Beilage I-II: Aus dem Klageliede Kalirs.

Thesis (Ph. D.)--Universiṭah ha-ʻIvrit bi-Yerushalayim,1985. / Includes bibliographical references (leaves 282-298).

This thesis draws upon literature from the fields of oral history and Indigenous Studies to look at how Palestinians are using memories and shared narratives in spaces of indigenous resistance in Haifa and the Galilee. Looking beyond collecting and archiving, I have focused on commemorative activities and projects lead by various civil society actors in which oral history plays a central role. Taking a bottom-up qualitative approach my data is derived from in-depth interviews, informal conversations, participant observation and textual analyses, gathered between 2013-2016. This has resulted in an interdisciplinary thesis which conceptualizes Palestinian memory as a form of Indigenous resistance. The Palestinian community in the 1948 Territory, unlike many of their brethren, remained on the physical site of the Nakba and the ethnic cleansing. This fact is an important and defining one, their physical presence on their land has influenced their identity and their collective narrative which is so heavily influenced by oral histories. Their subsequent exclusion and segregation from the Israeli Jewish settler population whilst creating spatial and temporal limitations, has at the same time allowed for an assertive Palestinian identity and narrative to develop without being assimilated into the settler structure. Memory in particular plays a huge role in the assertiveness of this Palestinian community and this thesis examines how they are being harnessed to challenge both the epistemic and physical erasure of Palestine whilst at the same time creating new forms of political and cultural agency to recreate Palestinian space. At the same time as their exclusion from Israel, the Palestinian community in the 1948 Territory have also been largely marginalized from the Palestinian national project. Therefore, it has mostly been up to them to create space for themselves in which futures can be imagined. This imagined future is based on memories of Palestine before the settler colonization and reinforced by commemorations return activities, which actively challenge the reality that the Zionist State deems irreversible. The outcome of this research is the understanding that in certain Palestinian spaces in the 1948 Territory, there has been the development of a memory politics which is distinctly future orientated and has decolonizing potential.

Not available / text

Thesis (Ph. D.)--University of Chicago, Department of Anthropology, June 2000. / Includes bibliographical references. Also available on the Internet.

Thesis (M.A.)--Conservative Baptist Theological Seminary, 1982. / Includes bibliographical references (leaves 88-91).

No description available.

The study explores the hypothesis that the New Testament contains a model of church planting that could assist in rural church planting. After reflecting on the ministry of Jesus as portrayed by Mark, the study continues to unpack the Base Christian Community model that emanates from the Brazilian context, before it proceeds to outline the socio-economic background of first-century Palestine. In the main chapter the text, namely Mark 1:35-45, is reflected on against the socio-economic background and through the grid of the Ecclesial Base Community (CEB) model. Having done the above the study concludes that people gravitate towards an individual (as seen in the case of Jesus) who promises an alternative to their experienced reality. This begins a community, which, for the purposes of this study, is the church. Thus, the pattern of developments that led to the emergence of the church after the Crucifixion provides us with a church-planting model. / New Testament / Thesis (M.Th.)

The study explores the hypothesis that the New Testament contains a model of church planting that could assist in rural church planting. After reflecting on the ministry of Jesus as portrayed by Mark, the study continues to unpack the Base Christian Community model that emanates from the Brazilian context, before it proceeds to outline the socio-economic background of first-century Palestine. In the main chapter the text, namely Mark 1:35-45, is reflected on against the socio-economic background and through the grid of the Ecclesial Base Community (CEB) model. Having done the above the study concludes that people gravitate towards an individual (as seen in the case of Jesus) who promises an alternative to their experienced reality. This begins a community, which, for the purposes of this study, is the church. Thus, the pattern of developments that led to the emergence of the church after the Crucifixion provides us with a church-planting model. / New Testament / Thesis (M.Th.)

Made available in DSpace on 2016-08-03T12:21:07Z (GMT). No. of bitstreams: 1 ANDERSON DE OLIVEIRA LIMA - DISSERTACAO DE MESTRADO.pdf: 1332692 bytes, checksum: 2d349d4800c207573def5a0ae194069f (MD5) Previous issue date: 2010-06-07 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / From the exegetic analysis of Matthew 6.19-21, this work approach the socio-economic differences that existed between the group that produced to the gospel of Matthew and that generated the original version of this small text in the gospel Q. In this research we look for matthean peculiarities, which serving especially for the reconstruction of a Jewish-Christian group that existed in an urban area of Galilee in the last decades of the first century. The choice of Matthew 6.19-21, which is part of a various texts group that together form a kind of "economic status" in Mt 6.19-34, its will bring us to conclude that in the face of socio-economic sanctions imposed by non-Christians Jews, who called the matthean group "heretic", the tradition that focuses on poverty, typical of the traveler prophets of the Jesus movement, is re-read by Matthew Gospel to encourage the non-limited charity also among the mattheans group member. / A partir da análise exegética de Mateus 6.19-21, este trabalho aborda as diferenças sócio-econômicas que existiram entre o grupo que deu origem ao evangelho de Mateus e aquele que gerou a versão primitiva deste pequeno texto no evangelho Q. Nesta investigação procuramos por peculiaridades mateanas, que servem especialmente para a reconstrução de um grupo judaico-cristão que existiu numa zona urbana da Galiléia nas últimas décadas do século I. A escolha de Mateus 6.19-21, que faz parte de um agrupamento de textos diversos que juntos formam uma espécie de estatuto econômico do grupo em Mt 6.19-34, nos conduzirá à conclusão de que diante de sanções sócio-econômicas duramente impostas pelos judeus não cristãos que consideravam o grupo mateano herético , a tradição que privilegia a pobreza, típica dos profetas itinerantes do movimento de Jesus, é relida pelo evangelho de Mateus para incentivar a caridade ilimitada também entre os membros do grupo mateano.