Global ETD Search

61	Devenir chrétien lorsque l'on est chinois : les fonctions sociales de la conversion religieuse / Chinese becoming Christians : the Social Functions of Religious Conversion Vendassi, Pierre 10 October 2014 (has links) Cette Thèse propose d’expliquer le succès du christianisme au sein de populations urbaines deChine en analysant les processus d’affiliation-conversion, non comme des ruptures radicalesmais comme des résultats d’évaluations et de choix relativement rationnels et contextualisés.Y sont examinés les évolutions institutionnelles, les dispositions culturelles, les facteursconjoncturels, ainsi le processus d’initiation religieuse conduisant certains Chinois à adhérer àdes croyances et des organisations chrétiennes, à partir d’entretiens et d’observations conduitsprincipalement dans diverses organisations chrétiennes à Shanghai. Rappelant la graduellelégitimation socio-politique d’une offre chrétienne diversifiée en Chine depuis plus d’unsiècle, Cette thèse montre d’abord que l’adhésion des acteurs à des représentations etaspirations cosmopolites ainsi que l’expérience d’une mobilité géographique etprofessionnelle rendent possible les affiliations. Celles-ci résultent ensuite de l’identificationdans une organisation religieuse de ressources orientées vers le développement personnel etfamilial dans une structure innovante et moralement conservatrice. La conversion repose enfinsur l’expérience vécue par les acteurs au cours de l’initiation religieuse, dotant l’organisationet ses croyances d’une nouvelle légitimité, divine de leur point de vue, et par laquelle ilsachèvent une subjectivation communautaire. L’homogénéité constatée des processusd’affiliation-conversion ne doit cependant pas masquer la diversité des identités et stratégiesadoptées par les organisations et les acteurs pour accroitre leurs marges de manoeuvres et leurreconnaissance sociale. / This dissertation offers to explain the growth and success of Christianity among urbanpopulations in China, by analyzing affiliations and conversions as the results of relativelyrational and contextualized choices. Institutional evolutions, cultural dispositions, situationalcontingencies and the process of religious initiation leading to the endorsement of Christianbeliefs and organizations are examined mostly from interviews and observations conducted indiverse Christian organizations in Shanghai. Reminding of the gradual socio-politicallegitimation of Christianity since more than a century, this dissertation firstly shows thataffiliations are made possible because of individual’s adhesion to cosmopolitanrepresentations and aspirations, as well as their experience of geographical and socialmobility. Affiliations are then resulting from the identification of resources for personal andfamily development within an innovating as well as morally conservative religiousorganization. Conversion finally results from the individual experiment of a religiousinitiation, through which both the organization and its beliefs gain a new kind of legitimacy,appearing as divine in the eyes of the convert, and through which converts are achieving acommunity-centered subjectivation. Despite strong homogeneity, affiliation-conversionprocesses lead to great diversity of identities and strategies put up by organizations andindividuals struggling to increase their range of motion and social recognition. Religion Églises de maison Mormonisme Rationalité ordinaire Expérience religieuse Famille Continuité culturelle Subjectivation Croyance Protestantisme Christianisme Chine Affiliation Conversion Religion Conversion Affiliation China Christianity House churches Mormonism Rationality Religious experience Family Cultural continuity Subjectivation Belief
62	Julia Hills Johnson, 1783-1853 MY SOUL REJOICED Thayne, Linda J. 23 April 2008 (has links) (PDF) Julia Hills Johnson, the 48-year-old wife of Ezekiel Johnson and mother of sixteen children, found spiritual fulfillment in the doctrines of a new religion called Mormonism. Her baptism in 1831 was a simple act that ultimately led her halfway across the American continent, and strained her marital relationship, yet filled her with a sense of spiritual contentment. Julia's commitment to her faith, her tenacity, self-determination and willingness to take risks to participate in this new religious movement sets her apart from other nineteenth-century farm women in New England and New York. Julia's religiosity was self-determined and tenacious. She chose to break with the religious and social conventions of her time to embrace ideas that were outside the social and religious norms of her society because she found spiritual fulfillment in a religious movement with doctrines and an organizational structure that to her was logical, intellectually appealing and consistent with her pre-existing concept of true Christianity. As a dominant influence in her children's lives she was determined to adhere to and inculcate her children in the Church's doctrines and organization. Throughout her twenty-two-year sojourn in Mormonism she remained dedicated to the success of what for her was the restoration of God's kingdom on earth. Her participation in that movement at times placed her and her family at personal and financial risk to adhere to the doctrines of their faith and remain in company with other converts. Julia experienced Mormonism from its earliest days to their exodus west. Because she was among the first to join her life affords us an opportunity to examine the role of women in the early church and to test historical theories intended to explain women's conversion, and women's doctrinal attitudes. From Julia's conversion and post conversion experiences, historians of nineteenth-century America, religion, women's, and Mormon history will gain greater insight into the role women played in the early history of the Church. Julia shaped the religiosity of her children, influenced the religiosity of others, and thereby influenced the development of the Church. Women Female Spirituality Nineteenth-Century Latter-day Saint Women Mormon Women Female Conversion Family Marriage History United States Religion Mormonism Social History Religious History Christianity Female Converts Matriarchy Rural Women Conversion Spirituality History
63	“The Key to All Reform”: Mormon Women, Religious Identity, and Suffrage, 1887-1920 Geis, Amy Lynn January 2015 (has links) No description available. History Womens Studies Religious History American History Mormon suffrage statehood women intersectionality maternalism feminism Mormonism Emmeline Wells The Womans Exponent state suffrage associations Edmunds-Tucker Act nineteenth-century social movements
64	Truman, "faith-based" diplomatie et ambigüités du Plan Marshall : cas de la France de l'après-guerre / Truman, faith-based diplomacy and ambiguities of the Marshall Plan in France in the Early Cold War Autran, Jean-Marie 06 July 2015 (has links) La "Faith-based" diplomatie américaine et les ambiguïtés du plan Marshall : le cas de la France dans l’après-guerre. Le Président Harry S. Truman (1945-1953) affirme dès 1946 que les E.U. doivent s’armer d'une « diplomatie fondée sur la foi » pour encourager la reconstruction spirituelle d'une Europe « déchristianisée » face au communisme. Pour faire barrage au marxisme de l’Union Soviétique, il fallait commencer par la France, vue comme la pierre de voûte spirituelle. Plus que toute autre nation, elle bénéficie avec le plan Marshall d'un puissant soutien financier militaire, économique et d'une conquête des cœurs et des esprits. De multiples agences interviennent dans cette période alors que les Églises américaines redécouvrent cette terre de mission. Généralement articulées autour de la conviction religieuse des Présidents, les initiatives sont relayées sur le terrain par l’engagement d’acteurs privés. Officialisée en 1998 par le président Clinton dans la promulgation de l’Acte international sur la liberté religieuse, cette approche a justifié la ténacité des missionnaires de 1945 à nos jours dans une France catholique religieusement peu diverse. Encouragées par le quatrième Réveil la plupart des missions américaines, églises protestantes historiques, nouvelles religions ou NMR (mormons, adventistes, témoins de Jéhovah etc...) et Évangéliques ont bien accueilli cette opportunité, phase d’introduction pour certaines ou de redémarrage pour d’autres déjà présentes dès le 19ème siècle. Bien que l'entreprise de « nation building » économique et culturelle de la France ait été perçue par l’opinion américaine de l’époque comme l'une des plus décevantes de l’après-guerre, les résultats de la transformation de la société française sont apparus avec un décalage dans le temps. Pouvons-nous alors retracer les sources des mutations transatlantiques des religions d'origine américaine et l’évolution du paysage religieux français aux activités gouvernementales et missionnaires en ce début de la Guerre froide ? / President Harry S. Truman (1945-1953) claims in 1946 that the U.S. should advance a "faith-based" diplomacy to encourage the spiritual reconstruction of a “dechristianized” Europe .To stand in the way of a Marxist and Godless Soviet Union, it has to begin with France, seen as the spiritual stone arch. More than in any other nation, the Marshall Plan brings a financial, economic and military support, willing to conquer hearts and minds. Many key governmental agencies are involved in this time period, while American churches engaged in aid relief are rediscovering France as a new mission territory. Usually strongly influenced by the religious conviction of the Presidents, "Faith-based policies” supporting Foreign policies are reinforced on the ground by the engagement of private voluntary organizations (PVOs). Formalized in 1998 by President Clinton as a tool in Foreign policy in the enactment of the Act on International Religious Freedom, this approach justifies the tenacity of missionaries from 1945 to the present day in a secular and catholic France. Encouraged by the Fourth Awakening, most American missions, mainstream Protestant churches, new religions like NRM (Mormonism, Adventists, Jehovah's Witnesses, etc...) and Evangelicals, welcome this mixed opportunity: a comeback for a few denominations already presents in the 19th century and for others a chance for a fresh beginning. Although the business of "nation building”, the reshaping of the economic and cultural life of France, is perceived by the American public opinion as one of the most disappointing of the post-war, a deeply transformed French society will later emerge. The overlapping of American public and private organizations, of American churches and missionaries lay the groundwork for the radical transformation of a French monolithic religious landscape. Without doubt this can be traced to this short and critical experimental period of the Early Cold War. Président Harry S. Truman (1945-1953) Diplomatie fondée sur la foi « Faith-based » diplomatie Religions Plan Marshall Guerre froide France Europe NMR Théopolitique Mormonisme Évangéliques President Harry S. Truman (1945-1953) Faith-based diplomacy Faith-based initiatives American Foreign Policy Religions Marshall Plan Cold War France Europe NRM Theopolitic Mormonism Evangelicals
65	Taking Mormons Seriously: Ethics of Representing Latter-day Saints in American Fiction Williams, Terrol Roark 10 July 2007 (has links) My paper examines the ethics of representing Mormons in serious American fiction, viewed through two primary texts, Bayard Taylor's nineteenth-century dramatic poem The Prophet and Maureen Whipple's epic novel The Giant Joshua. I also briefly examine Walter Kirn's short stories “Planetarium” and “Whole Other Bodies.” Using Werner Sollors' and Matthew Frye Jacobson's writings on ethnicity as foundational, I argue in that Mormonism constitutes an ethnicity, which designation accentuates the ethical demands of those who represent the group. I also use W.J.T. Mitchell's theories of representation as the basis of my arguments of the ethics of representing ethnicity. As ethical theorists, Emmanuel Levinas and Edward Said inform the theoretical framework of my project, and I place their theories both in opposition to and harmony with each other in terms of what it means to be truly “Other” and the responsibility of those who view, represent, project, or accept otherness as essential to being. I also borrow from Wayne C. Booth, particularly in his practical application of ethics theory. I employ Terryl Givens, Michael Austin, Bruce Jorgensen, and Gideon Burton to help bring the theory into the field of Mormon studies. In applying all these theorists to Taylor and Whipple I examine Taylor's exoticizing, “Othering” Mormons, creating an “Oriental” version of the rise of Mormonism, parallel to some of his Middle Eastern travel writing. Taylor also makes the remarkable ethical step of being the first non-Mormon to “take Mormons seriously” in literary fiction. I demonstrate how his use of classical literary forms and themes moves the ethical treatment of Mormons forward in an unprecedented way. Maureen Whipple relies on some of the sensational, romantic tropes in common use, but overall she also moves forward ethical representation of Mormons in serious literature, being the best-received of “Mormondom's Lost Generation” of literary writers. In conclusion I argue that these texts, along with the more problematic Kirn stories, help create a positive ethical climate for Mormon representation. Mormonism ethics representation Bayard Taylor Maureen Whipple Walter Kirn Emmanuel Levinas Edward Said Wayne C. Booth Orientalism alterity ethnicity American literature culture polygamy Werner Sollors W.J.T. Mitchell Joseph Smith Mormon history Latter-day Saints The Prophet The Giant Joshua Whole Other Bodies Planetarium multiculturalism race English Language and Literature
66	The Mormon Temple Lot Case : space, memory, and identity in a divided new religion Ouellette, Richard D. 05 November 2013 (has links) Mormonism is among the most studied religious phenomena of American history. Yet little attention has been devoted to one of its most telling and, at the time, most famous chapters, the “Temple Lot Case” of 1891-1896, a legal battle over sacred space, cultural memory, group identity, and judicial intervention in religion. The suit involved three rival Mormon sects: Granville Hedrick’s Church of Christ, based in Independence, Missouri; Joseph Smith III’s Reorganized Church, based in Lamoni, Iowa; and Brigham Young’s LDS Church, based in Utah. In previous decades, the churches had forged distinct identities from one another, stemming from their divergent interpretations of Mormonism’s founding prophet, Joseph Smith Jr. (1805-1844). The “Hedrickites” lionized the teachings of Smith’s early years, the “Josephites” emphasized the moderate teachings of Smith’s middle years, and the “Brighamites” institutionalized the controversial semi-secret teachings of Smith’s final years. In 1891, the Reorganized Church filed suit in the Eighth Federal Circuit Court for possession of the Temple Lot Smith dedicated at Independence in 1831. The Hedrickites owned it, the Josephites thought they had a better claim to it, and the Brighamites sought to prevent the Josephites from obtaining it. The Reorganized Church presented evidence demonstrating it was the rightful successor of Joseph Smith’s church; the Hedrickites and Brighamites countered with evidence of their own. The case produced an array of notable witnesses, including elites from Mormonism’s founding generation, leaders from its divided second generation, and figures from Missouri’s colorful past. Newspapers from the New York Times to the Anaconda Standard followed the suit closely. The present work is the first book-length study of the Temple Lot Case. It offers one of the most in-depth treatments of a U.S. religious property suit to date. It chronicles the establishment and fragmentation of arguably America’s most successful native-born religion. It examines the contestation of an American sacred space. And it traces the differentiation of collective memory and identity among competing religious siblings. / text Mormon Mormonism Mormon history Community of Christ Church of Christ Hedrickite Joseph Smith Brigham Young Granville Hedrick Joseph Smith III Schism Succession Sectarianism Sacred space Identity Memory Temple Lot Case Independence, Missouri
67	L'intégration politique des mormons aux États-Unis : de Reed Smoot à Mitt Romney / The Political Integration of the Mormons in the United States : from Reed Smoot to Mitt Romney Charles, Carter 12 December 2013 (has links) L’Église de Jésus-Christ des Saints des Derniers Jours, ou « Église mormone », émargea au cours de la première moitié du XIXe siècle dans une Amérique en proie à des mutations sociales et religieuses. Joseph Smith, son prophète-fondateur, l’inscrivit dès le départ dans une radicalité doctrinale en « protestant » les fondamentaux du christianisme tels qu’ils avaient été définis et acceptés auparavant. Il s’attira de ce fait le courroux des « Églises établies », en particulier de celles du protestantisme évangélique. Malgré une américanité foncière, sa religion fut affublée de l’étiquette « un-american » et ses disciples furent persécutés, poussés à édifier leur « Sion » sur la « Frontière », puis dans l’Ouest, à la périphérie de la société américaine. Contrairement à bien d’autres groupes religieux ou de mouvements utopiques, les « mormons » réussirent à transformer leur marginalisation en force, développant par la même occasion des particularismes qui firent d’eux un « peuple à part ». Or, ils s’éveillèrent aussi à l’évidence que pour échapper aux persécutions, ils devaient se positionner au cœur de l’action politique du pays. L’investiture de Mitt Romney par le Parti républicain pour l’élection présidentielle de 2012 témoigne de leur réussite. Mais comment cela fut-il possible ? Romney fut aussi l’objet d’une formidable opposition religieuse au cours de la phase des primaires du Parti qui n’est pas sans rappeler celles fomentées par les protestants contre les catholiques Al Smith (1928) et John F. Kennedy (1960). Comment expliquer ce refus de voir un mormon à la Maison blanche ? Nous répondons dans cette thèse à ces questions, et à bien d’autres, notamment en illustrant le fait que Romney, J. F. Kennedy et Al Smith eurent un prédécesseur en Reed Smoot, apôtre mormon dont l’élection en 1902 au Sénat fédéral fut à l’origine du plus grand procès politico-religieux d’Amérique. / The Church of Jesus Christ of Latter-day Saints, or “Mormon Church,” emerged during the first half of the 19th century while America was undergoing social and religious changes. Right from the outset, Joseph Smith, the prophet-founder, set the Church in a radical opposition, “protesting” the dogma of traditional Christianity as they had been defined and accepted for centuries. He attracted the ire of the “established Churches” of Evangelical Protestantism. In spite of the profound Americanness of his religion, it was labeled un-american and his followers were persecuted, driven out, and forced to build their “Zion” on the Frontier, and then in the West, on the margins of American society. Unlike several other religious groups and utopian movements, the “Mormons” managed to turn their marginalization into strength, developing thereby traits that made them “a peculiar people.” Yet, they also realized that to escape persecutions, they had to be at the center of the nation’s politics. The nomination of Mitt Romney by the Republican Party for the 2012 presidential election testifies to their success. How did that come about? Romney was also the object of a sturdy religious opposition during the Party’s primaries that reminded the ones set up by the Protestants in the cases of Al Smith (1928) and of John F. Kennedy (1960). How does one account for this refusal to see a Mormon in the White House? In this dissertation, we answer these questions, and to many more, particularly as we illustrate the fact that Romney, J. F. Kennedy and Al Smith had a predecessor in Reed Smoot, a Mormon apostle whose election in 1902 to the U.S. Senate set the tone for the greatest religiously and politically-motivated trial ever in American history. Mitt Romney Reid Smoot Joseph Smith Église mormone Mormonisme et politique Religion et politique aux Etats-Unis Parti républicain Mitt Romney Reid Smoot Joseph Smith Mormon Church Mormonism and politics Mainstreaming and political integration Republican Party
68	Rewriting Eden With The Book of Mormon: Joseph Smith and the Reception of Genesis 1-6 in Early America Townsend, Colby 01 December 2019 (has links) The colonists living in the new United States after the American War for Independence were faced with the problem of forming new identities once they could no longer recognize themselves, collectively or individually, as subjects of Great Britain. After the French Revolution American politicians began to weed out the more radical political elements of the newly formed United States, particularly by painting one of the revolution’s biggest defenders, Thomas Paine, as unworthy of the attention he received during the American War for Independence, and fear ran throughout the states that an anarchic revolution like the French Revolution could bring the downfall of the nation. State, local, and regional organizations sprang up to fight Jacobinism, the legendary secret group of murderers and anarchists that fought against the French government. This distressing situation gave rise to new literature that sought to describe the “real” origins and background of Jacobinism in the War in Heaven and in Eden, and a new movement against Jacobinism was established. Fears about the organization of secret societies did not wane in the decades after the French Revolution, but worsened in the last half of the 1820s when a Freemason, William Morgan, disappeared under mysterious circumstances in connection to an exposé of Masonry he had written. Most Americans assumed that Freemasons had abducted and murdered Morgan in order to keep their oaths and rites secret. One influential early American who was influenced by this socio-historical was Joseph Smith, Jr., the founding prophet of Mormonism. Smith interpreted the Eden narrative in light of the movement against secret societies, and literary motifs common to anti-Jacobin literature during the period provided language and interpretive strategies for understanding the Eden narrative that would influence how Smith produced his new scripture. Only a few months after the publication of the Book of Mormon Smith edited the version of Eden found there into the text of the Bible itself and made the biblical narrative conform to the version found in the Book of Mormon through his own revisions and additions. Mormonism Religion Literature Book of Mormon Book of Moses Joseph Smith Genesis Eden Adam and Eve Cain and Abel Paradise Lost Tom Paine Thomas Paine Secret Combinations Masonry Freemasonry Early America Colonial America Early National Period Reception of the Bible Biblical Studies Baruch Spinoza Humanist scholarship intellectual history Transatlantic thought History
69	Religion as a Role: Decoding Performances of Mormonism in the Contemporary United States McCool, Lauren Zawistowski 30 July 2012 (has links) No description available. American History American Studies History Mass Communications Mass Media Performing Arts Religion Religious Congregations Religious History Spirituality Theater Theater History Theater Studies Theology Mormonism Performance Identity Theatre Mitt Romney Big Love HBO Polygamy Religion Scott Magelssen Lesa Lockford Jonathan Lee Chambers Big Love Sister Wives Mormon Mommy Blogs LDS
70	“DOUBLE REFRACTION”: IMAGE PROJECTION AND PERCEPTION IN SAUDI-AMERICAN CONTEXTS: A COMPARATIVE STUDY Ghaleb Alomaish (8850251) 18 May 2020 (has links) <p>This dissertation aims to create a scholarly space where a seventy-five-year-old “special relationship” (1945-2020) between the Kingdom of Saudi Arabia and the United States is examined from an interdisciplinary comparativist perspective. I posit that a comparative study of Saudi and American fiction goes beyond the limitedness of global geopolitics and proves to uncover some new literary, sociocultural, and historical dimensions of this long history, while shedding some light on others. Saudi writers creatively challenge the inherently static and monolithic image of Saudi Arabia, its culture and people in the West. They also simultaneously unsettle the notion of homogeneity and enable us to gain new insight into self-perception within the local Saudi context by offering a wide scope of genuine engagements with distinctive themes ranging from spatiality, identity, ethnicity, and gender to slavery, religiosity and (post)modernity. On the other side, American authors still show some signs of ambivalence towards the depiction of the Saudi (Muslim/Arab) Other, but they nonetheless also demonstrate serious effort to emancipate their representations from the confining legacy of (neo)Orientalist discourse and oil politics by tackling the concepts of race, alterity, hegemony, radicalism, nomadism and (un)belonging.</p> Art Literature History Disability Studies Gender studies Language North American Literature Other Literatures in English Middle Eastern Literature Comparative Literature Studies Literary Theory Aesthetics Epistemology Feminist Theory Hermeneutic and Critical Theory Comparative Religious Studies Islamic Studies Gender, Sexuality and Education British History Saudi culture American Saudi-American Orientalism Orientalism in art neo-Orientalsim Desert oil Cultural studies Arabian Gulf migration Diaspora Studies blackness slavery literature Mormonism Mormon biblical studies disability studies geopolitics 9/11 post-9/11 post-9/11 America Post-9/11, fiction terrorism extremism radicalism visual studies orientalist painting postcolonial Postcolonial Discourse Otherness Alterity munif cities of salt urbanism Modernity tradition Islamic feminism Islam whiteness studies

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