This thesis is a critical inquiry into the response to the Rwandan genocide of 1994 by Christians and Muslims. Structured around the thesis that Muslims resisted the genocide better than Christians, it explores the historical, cultural, political and theological causes that motivated and explain the actions of both faith communities in the face of genocide. The first chapter offers a critique of the dominant colonial perspective from which the topic of religion and genocide has been studied so far. It presents pre-colonial Rwandans as evolving in a complex spiritual universe, Gakondo, where religion, morality and politics were closely linked. The rise of a centralised state and sacred monarchy resulted in the theological marginalisation of the Rwandan divinity Imana and the deformation of the political conscience of the Rwanda subject. The second and the third chapter deal respectively with the beginnings of Christianity and Islam in Rwanda within the context of colonization. They show the genealogy of Christianity’s political ambivalence and Islam’s marginalisation, both which played an important role in the genocide of 1994. One significant contribution of the second chapter is to problematise the epistemological confusion between Rwandan Christianity and Roman Catholicism. Chapter four suggests a framework for the understanding of ‘Rwanda 94’ as an instance of evil. It offers a critique of the epistemic hijacking that characterises research in the Rwandan events. The chapter argues for a historical and naturalistic approach to the study of ‘Rwanda 94’, which should be qualified as ‘autocide’ instead of genocide because of the intimacy between victims and perpetrators. Chapter five and six tackle the thesis that Muslims resisted the genocide better than Christians. Examination of the factual data and revisionist discourses in post-genocide Rwanda lead to the conclusion that the imputation of success to Islam and failure to Christianity is operated by virtue of expectations on both faith communities. More specifically, chapter six provides a theological reading of Christianity’s shortcomings as sin. Chapter seven addresses the paradoxical phenomenon of religious blossoming in post-genocide Rwanda and argues that it is faith-based resistance to genocide shown by many Muslims and individual Christians which made ‘God-talk’ possible and ensured the survival of institutional religion. Chapter eight gives a summary and critique of the process of reconciliation in post-genocide Rwanda. It argues that Islam and Christianity need to develop an alternative model of reconciliation that challenges and moralises the State-engineered politics of reconciliation.

Background: Domestic violence and abuse is a public health problem affecting more than one third of all women globally. It usually takes place between individuals in intimate relationships and/or within the family. In the United Kingdom (UK), while theoretical and policy interventions have led to an increase in domestic violence and abuse service provision for women, there is paucity of research on the disclosure and help-seeking practices of women from ethnic minority populations. Aim: To identify factors influencing disclosure and help-seeking practices of Nigerian (ethnic minority population) women resident in England with lived experience of domestic violence and abuse, in order to make recommendations to relevant stakeholders on domestic violence service provision and utilisation. Methods: A cross-sectional qualitative research design was utilised. This included a qualitative systematic review of literature on domestic violence research among women from ethnic minority populations in the UK; individual, in-depth semi-structured interviews with 16 Nigerian women resident in England with lived experience of domestic violence and abuse, and with nine Nigerian religious and community leaders based in England. The interviews were conducted between May 2012 and April 2014, and data were analysed using thematic analysis technique. Findings: Three main themes were identified as factors influencing the disclosure and help-seeking practices of Nigerian (ethnic minority population) women in England, UK. These are socialisation from country of birth, immigration status, and acculturation in the country of immigration. These findings were discussed using the modified sociological theory of domestic violence and abuse. Conclusion: There is a need for appropriate gender socialisation, and collaborative working with ethnic minority community groups and faith-based organisations to enhance access and facilitate utilisation of existing domestic violence services by Nigerian (ethnic minority populations) women resident in England with lived experience of domestic violence and abuse.

Why do megachurches participate in economic development, and who benefits from their participation? Frumkin's framework for understanding nonprofit and voluntary action and extra-role behavior are theories tested to answer these questions. My research employs a mixed-methods research design conducted in two phases. In phase one, I analyze 42 responses to an online survey to provide data about the prevalence and nature of economic development activities offered by megachurches in the Dallas-Fort Worth and Houston-Sugar Land-Baytown Metropolitan Statistical Areas. Phase two involved 23 semi-structured telephone interviews with megachurch leadership to provide data that explains the rationale for why megachurches offer economic development activities and who benefits. Evidence from this research demonstrates that megachurches are participating in economic development for reasons consistent with both demand-side and supply-side arguments. Findings also show that megachurches take on extra-role behaviors for in response to community expectations and the values of members and staff. Implications for understanding partnership decisions and collaborations between faith-based organizations and local governments are discussed.

This qualitative study, pursued within a one–site case study, explores the understanding and implementation of inclusive education in an independent Jewish community school in Johannesburg, South Africa nineteen years post democracy. It analyses the phenomenon of inclusion in a school with a community ethos of care and belonging whose context is by definition exclusionary on grounds of a particular social category, religion. Because of its exclusionary agenda the school can be paradoxically positioned as inclusive on grounds of strong communal values. The school however, struggles with difference and diversity of a certain kind, despite its purportedly strong communal spirit and strong religious culture. This study set out to probe how stakeholders understood inclusive education in an attempt to explain how this influenced their practice of inclusive education. Lewin’s theory of Planned Change and four belief systems were utilized to examine the understanding and practice of stakeholders at the school. The study suggested that the four belief systems influenced the way in which inclusive education was both understood and practised in this school. The study argued for the recognition of the importance of different belief systems in the implementation of inclusion in South Africa. The main research question which guided the study was: How has inclusive education policy been implemented in a mono-cultural community school in South Africa, with the three sub–questions being: 1. How do the various school stakeholders understand the concept of inclusion and what are their attitudes towards inclusion? 2. How is inclusive education managed at class, school and community level? 3. To what extent do their attitudes and understandings influence their practice of inclusive education? It was conducted within an interpretative/constructivist research paradigm and utilized a case study design. It relied on qualitative methods of data generation such as insider interviews, personal accounts and document analysis. The participants were drawn from four stakeholder groups, namely, teachers, parents, middle managers and top managers. The descriptions of the stakeholders’ understandings that emerged in this study highlighted how belief systems determined the action towards inclusive education and how despite the school being a community school, the community discourse did not prevail in the actions towards inclusive education, it was the individual beliefs which vied for dominance which determined inclusive action. This resulted in a qualified and fragmented inclusion and in some cases exclusion. The findings were linked to Lewin’s planned approach to change including field theoretical and group dynamic theories. The study concluded that the four belief systems influenced the way in which inclusive education was both understood and practised in this school and the study argued for the recognition of the importance of different belief systems in the implementation of inclusion in South Africa. / Thesis (PhD)--University of Pretoria, 2013. / am2013 / Education Management and Policy Studies / unrestricted

Abstract Adolescent males are being suspended or expelled at high rates. Faith-based organizations have developed programs to address these problems by using adult male volunteers to mentor high-risk youth; however, recruiting sufficient mentors is a problem because organizers lack an understanding of the factors that motivate men to volunteer. If this problem can be alleviated, then faith-based organizations will be better able to recruit volunteers to serve students. Guided by the functionalist theory, the purpose of this study was to determine what demographic characteristics and motivating factors discriminated between volunteers and non-volunteers. A causal comparative design was employed and the Volunteer Function Inventory was administered to determine differences between volunteers (n = 112) and non-volunteers (n = 202) in terms of motivating factors, demographic characteristics, and future intentions to volunteer. In alignment with the functionalist theory, multivariate analysis of variance revealed that volunteers were more motivated by social, value, understanding, and self-enhancement factors than were non-volunteers. Descriptive data analyses indicated that volunteers were older, unmarried, employed full time, and less educated than non-volunteers, and revealed no difference in future intentions to volunteer. Based upon the findings of this study, it is concluded that faith-based organizations recruit and retain adult males as role models who exhibit social, value, understanding, and self-enhancement factors to provide support for adolescent males. It is recommended that faith-based leaders use the Volunteer Function Inventory as a screening tool to identify volunteers who would mentor high risk male students. This practice may enable male at risk students to remain in school, graduate, and lead fulfilling lives, thus resulting in positive social change.

No description available.

Problematic substance use is a pressing global health problem, and dissemination and implementation of accurate health information regarding prevention, treatment, and recovery are vital. In many nations, especially the US, many people are involved in religious groups or faith communities, and this offers a potential route to positively affect health through health information dissemination in communities that may have limited health resources. Health information related to addiction will be used as the backdrop issue for this discussion, but many health arenas could be substituted. This article evaluates the utility of commonly used health communication theories for communicating health information about addiction in religious settings and identifies their shortcomings. A lack of trusting, equally contributing, bidirectional collaboration among representatives of the clinical/scientific community and religious/faith communities in the development and dissemination of health information is identified as a potential impediment to effectiveness. The Substance Abuse and Mental Health Services Administration's (SAMHSA) tenets of trauma-informed practice, although developed for one-on-one use with those who have experienced trauma or adversity, are presented as a much more broadly applicable framework to improve communication between groups such as organizations or communities. As an example, we focus on health communication within, with, and through religious groups and particularly within churches.

The purpose of this dissertation was to conduct an outcomes-based program evaluation for the Louisiana State Penitentiary (Angola) campus of the New Orleans Baptist Theological Seminary. The study included one primary research question, with two subquestions. The primary research question asked to what extent students in the program developed moral judgment consistent with program goals of rehabilitating students and preparing them for effective ministry. The first subquestion asked whether statistically significant differences existed in the moral reasoning of students of different class years. The second subquestion asked whether statistically significant differences existed in the moral reasoning of students of different personality types. A cross-sectional study was conducted with students during the fall of 2005 using the Defining Issues Test 2 (DIT-2) and the Myers-Briggs Type Indicator (MBTI) instruments. All 101 program students were invited to participate in the study. To provide a benchmark for student scores, 30 Seminary faculty members were asked to complete the DIT-2. The student response rates were 94% for the DIT-2 instrument and 97% for the MBTI instrument. The response rate for faculty was 20%. After removing two outliers from the freshmen class, statistically significant differences were found in the principled moral reasoning scores (P scores) of freshmen (m = 22.146, sd = 12.002) and juniors (m = 30.274, sd = 13.165). No significant differences were found in moral reasoning based upon personality types. The mean P score among faculty members was 34.02 (sd = 15.25). In response to the primary research question, it was determined student scores did show moral reasoning differences consistent with the program goals. Conclusions reached in this study were limited because of the cross-sectional design. Further research is necessary before conclusions may be generalized beyond the sample.

No description available.

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)