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.

The Sustainable Development Goals SDGs were adopted in 2015. The contribution of FBOs in their achievement is however, not properly recognised owing partly to the historical perception of FBOs as peripheral rather than core development actors. Using the case study of one FBO in Kenya, this study examined the relevance of FBOs’ development work to the SDGs. Using Key Informant Interviews (KIIs) and a literature review for data collection, the study found that: FBOs possess a dual identity (faith and development). The faith identity gives them some comparative advantages over secular counterparts in engaging local faith communities; there was a direct link between the FBOs’ work and the SDGs. The case study organisation directly contributed to six of the 17 SDGs; the FBOs’ knowledge on SDGs and their engagement with SDG forums were found to be limited. The study recommends a renewed attention to FBOs work and more studies to increase evidence on the FBOs’ role and impact on SDGs. / Development Studies / M.A. (Development Studies)

President Bush’s Executive Order 13279 (December 12, 2002) encouraged the government to work with faith-based organizations to provide human services (i.e., Temporary Assistance for Needy Families, employment, homelessness services, and health care) to serve America’s low-income populations. Faith-Based Initiatives, and now President Obama’s Faith and Neighborhood Partnerships Initiative have created the foundation for further partnerships between faith-based organizations and local, state, and federal governments. Limited information exists regarding the overall effectiveness of the programs in encouraging churches, specifically African American churches, to engage in services delivery. This study explores the perceptions of church leaders that influence faith-based organizations, specifically African American churches in the southeast region of Washington, DC, to provide human services. The District of Columbia has eight local wards: southeast Washington encompasses Wards 7 and 8, and has a high concentration of poverty and African Americans. The District of Columbia Department of Human Services (2010) reports that in the year 2009, 97% of Ward 7 residents were African American with 26% residing in poverty; 94% of Ward 8 residents were African American with 35% residing in poverty. The work of early sociologists, W. E. B. Dubois and Franklin Frazier is utilized to frame the theoretical background (Ethnic Identity Model) for this study. Additionally, this study relies on an African American church analysis by Lincoln and Mamiya (1990) to highlight the historical and current role of the African American church. The purpose of this study was to examine the churches of southeast Washington, DC and the level of human services provided between 2000 and 2010, during both the Bush and Obama Administrations, to understand the perceptions of the factors that influenced the level of human services during the same time frame. The study utilized a qualitative design with descriptive statistics to shed light on human service delivery of faith-based organizations in the African American community. A semistructured interview was performed on a convenience sample of 20 pastors/church leaders of churches in southeast Washington, DC. These 20 churches were identified through the District of Columbia’s yellow pages and, additionally, other data sets including advocacy organizations and community groups. This study found that neither President’s Bush’s or Obama Faith Based Initiative significantly influenced the level of provision of human services by African American Churches located in Wards 7 and 8 of southeast Washington DC. Also this study found that the majority of African American churches in wards 7 & 8 in Washington DC are more flexible and able to determine the types of services they provide by the presenting community needs. The study results will inform policymakers about whether, and how, the churches’ role in service delivery changed after the implementation of President Bush’s Faith-Based Initiative. Presidents Bush and Obama view churches and community-based organizations as strong frontline resources to address desperate challenges related to poverty, but little is known about the effectiveness of their initiatives. The results of this analysis will assist churches, community organizations, and policy formulators in providing information that will help policymakers to make more informed decisions about the potential impact of churches for service delivery in the African American community. It will also provide information about barriers to participating as partners with the government.

Since the early 1990s, religion and matters of faith and spirituality have become a focal point in numerous arenas beyond the individual and traditionally sacred. With President George W. Bush's White House Office of Faith-Based and Community Initiatives of 2001, the Charitable Choice provision of the Personal Responsibility and Work Opportunity Reconciliation Act that preceded it in 1996, and the myriad of legal challenges that followed, matters of religion have become paramount in political discourse regarding social welfare. The viability of faith-based social service provision and the organizations providing the direct services have been the focus of speculation, debate, and a growing amount of research. Few studies, however, have explored the role of faith-based advocacy or lobbying organizations in shifting the social welfare climate, in proposing or opposing policy changes in the social welfare system, or in defining social welfare. Little is empirically known about the organizational dynamics of religious advocacy groups whose attempts at structural influence are, in part, affected by theological positions and religiously-informed values.Considering the dearth of research on such organizations, particularly those that operate on the state level, this study explored faith-based advocacy organizations that seek to influence social policy in the Commonwealth of Virginia. Within an interpretive paradigmatic and theoretical framework that allowed for the exploration of meaning associated with advocacy activities, the inquiry asked the following questions, How do faith-based organizations engage in legislative advocacy in the Commonwealth of Virginia? What meaning do the organizations assign to their advocacy activities? The inquiry's findings, congruent with interpretive research assumptions, are tentative in nature and suggest that while the focal organizations' advocacy activities appear similar to other interest groups, their religious mandates for action distinguish them from their secular counterparts. Interpretations of these mandates significantly influence the organizations' decision-making, their representation of multiple constituencies, and their definitions of success. Unlike previous studies that suggest these organizations distance themselves from insider politics, the religious advocates in the study suggest that fidelity to their mandate means actively participating in the political process while retaining their unique voice as representatives of God and religious traditions.

There is limited data on the quality of life of individuals who exercise in a group versus individuals who exercise alone. The purpose of this study was to determine if there is a difference in the quality life between adults who attend an exercise class and those who exercise alone. Using the WHOQOL-BREF, 27 adult females were surveyed in Central California at two Church of Latter Day Saints locations. Ten females were enrolled in a group exercise class while 17 were individual exercisers. The data was analyzed using a t-test for independent samples to determine if there is a significant difference in scores. There was not a significant difference in overall quality of life, environmental domain, and physical domain, but there was a significant difference in the psychological and social domains. Further research is recommended and benefits are detailed.

<p>Since the Human Immunodeficiency Virus (HIV) that causes Acquired Immune Deficiency Syndrome (AIDS) was discovered in the 1980s, the condom has scientifically proven to be the only technological device that can prevent transmission of the virus during sexual intercourse. This technical approach to the HIV has strongly emphasized that prevention is only possible if the condom is properly used. However, as a technological artifact the condom has shown that its use is laden with values. The question of values on condoms has brought in a heated debate on the moral justifications of its use. In Malawi, just as in other African countries, the Faith Community has rejected the Governmentsplea to promote condoms as the preventive measure against the virus.The Faith Community has emphasized on abstinence and mutual faithfulness as the only reliable means to the prevention of HIV/AIDS. The main argument from the Faith Community is that condoms promote promiscuity. Nevertheless, the Government agrees with the Faith Community on abstinence and mutual faithfulness, but still insists on condom use as a preventive measure against the virus. The Government argues that the condom is the only proven technical approach to the HIV prevention and therefore it should be promoted. T</p><p>he main purpose of this study is to attempt an ethical analysis of the arguments for and againstcondom use as the preventive measure against HIV. In this case, the study tries to analyse the Government and Faith Community stands on condoms. In relation to the arguments for and againstcondom use, the study also touches such areas as: the concept of rights and condom use, ethics of condom advertisement, African cultural values versus condom use and the implications of condom use on behaviour change. From the study, it has been argued that condoms should be promoted. The argument comes from that understanding that AIDS has plundered Africa than any war or disease in human history, and therefore, it needs to be stopped. In this case, such theories as, Utility, Love, Autonomy, Rights and umunthu moral conscience have been used to support the argument.</p>

Since the Human Immunodeficiency Virus (HIV) that causes Acquired Immune Deficiency Syndrome (AIDS) was discovered in the 1980s, the condom has scientifically proven to be the only technological device that can prevent transmission of the virus during sexual intercourse. This technical approach to the HIV has strongly emphasized that prevention is only possible if the condom is properly used. However, as a technological artifact the condom has shown that its use is laden with values. The question of values on condoms has brought in a heated debate on the moral justifications of its use. In Malawi, just as in other African countries, the Faith Community has rejected the Governmentsplea to promote condoms as the preventive measure against the virus.The Faith Community has emphasized on abstinence and mutual faithfulness as the only reliable means to the prevention of HIV/AIDS. The main argument from the Faith Community is that condoms promote promiscuity. Nevertheless, the Government agrees with the Faith Community on abstinence and mutual faithfulness, but still insists on condom use as a preventive measure against the virus. The Government argues that the condom is the only proven technical approach to the HIV prevention and therefore it should be promoted. T he main purpose of this study is to attempt an ethical analysis of the arguments for and againstcondom use as the preventive measure against HIV. In this case, the study tries to analyse the Government and Faith Community stands on condoms. In relation to the arguments for and againstcondom use, the study also touches such areas as: the concept of rights and condom use, ethics of condom advertisement, African cultural values versus condom use and the implications of condom use on behaviour change. From the study, it has been argued that condoms should be promoted. The argument comes from that understanding that AIDS has plundered Africa than any war or disease in human history, and therefore, it needs to be stopped. In this case, such theories as, Utility, Love, Autonomy, Rights and umunthu moral conscience have been used to support the argument.

Syftet med denna studie är att öka kunskapen om diakoners arbete med papperslösa. I Sverige finns det 10 000-tals papperslösa som befinner sig här efter att undanhållit sig utvisningsbeslut, smugglats in som traffickingoffer eller strävar efter att arbeta ihop inkomster att skicka till hemlandet. Med en kvalitativ ansats har jag intervjuat sex stycken diakoner som arbetar i Svenska kyrkan i Stockholm, och som alla möter och erbjuder socialt stöd till papperslösa. Resultatet har jag analyserat utifrån teori om ekologiskt perspektiv på socialt arbete med flyktingar och migranter, samt teorier om värdegrunder i socialt arbete. Resultatet visar att diakonerna fokuserar på det sociala arbetet på mikronivå, men att viss samverkan på mesonivå förekommer. Dock förekommer inte särskilt mycket samverkan med andra diakoner som möter papperslösa. De diakoner som samverkar minst uttrycker en ensamhet rörande sitt arbete. Diakonerna ställs inför etiska överväganden rörande resursfördelning och då prioriteras papperslösa overstayers framför de som befinner sig i Sverige för att arbeta. Resultatet visar även att diakonerna upplever en maktlöshet rörande sitt arbete och gör etiska överväganden huruvida det är värt att bistå människor som lever papperslösa, trots att det i vissa fall verkar bättre att återvända. Denna maktlöshet kan kopplas till de juridiska kunskaper diakonerna besitter eller saknar, då den diakon som har störst juridisk kunskap även är den som uttrycker mest hopp. Med ökad samverkan mellan diakoner som arbetar med gruppen, och med ökande juridiska kunskaper gällande lagstiftningen verkar både känslan av ensamhet och maktlöshet att minska.   Nyckelord: Papperslösa, diakon, Svenska kyrkan, trosbaserat socialt arbete, flyktingar, migration   Keywords: Undocumented Migrants, Irregular Migrants, Deacon, Church of Sweden, Faith-based Social Work, Refugees, Migration

Thesis (M.S.)--University of Hawaii at Manoa, 2007. / Includes bibliographical references (leaves 47-50). / 50 leaves, bound 29 cm

The HIV and Aids pandemic and its impact on socio-economic development in South Africa led to the development of the broad National Strategic Plan (NSP 2007-2011) with the aim to guide the country’s response to the pandemic. This document was the second plan post 1994, to deal with the pandemic, the first one being the NSP 2000-2005. However, despite addressing the HIV and Aids pandemic since the 1990s, national statistics indicate that the country still grapples with curbing the spread of new HIV infections. The goal of the study was to investigate the alignment of the FBOs HIV and Aids service delivery with the NSP 2007-2011 in Ekurhuleni Metropolitan Municipality (EMM). To achieve this goal, the study conceptualised and analysed the NSP 2007-2011 with regards to its implications for partnerships in addressing the HIV and Aids pandemic within the context of the social development approach. The study investigated the Faith-Based Organisations (FBOs) HIV and Aids service delivery, the main partners in the field and policy implementation, to establish the extent of their service alignment with the NSP 2007-2011 and to identify and describe elements required for service delivery necessary for alignment to the policy. A qualitative research approach, using a collective case study design was utilised for the study. Data was gathered by means of two focus group interviews with the HIV and Aids Projects’ managers/coordinators in the employment of the Christian-based FBOs in Ekurhuleni. Findings showed that most FBOs HIV and Aids service delivery focus on the management of the disease, and as a result neglect the grassroots and fundamental integrative prevention services. Some difficulties in the partnership between FBOs and government were found by the study, coupled with poor communication between government and FBOs leading to the isolation of FBOs in rendering HIV and Aids services. Research findings further revealed poor application of the NSP 2007-2011 elements of effective communications, partnerships, service coordination, monitoring and evaluation including provision of support through financial resources by government to enhance FBOs HIV and Aids service delivery. The study concluded that the FBOs service delivery in the field of HIV and Aids in EMM is not in full alignment with the NSP 2007-2011. Furthermore, it was established that without an application of the developmental approach to facilitate the implementation of the NSP elements, FBOs HIV and Aids service delivery in alignment with the NSP 2007-2011, will be difficult to achieve. The study recommended that the NSP implementation must be based on the social development model to facilitate HIV and Aids service delivery linkages amongst government departments on a broad range of the interrelated development issues caused by the pandemic. It was also recommended that future National Strategic Plans should include social developmental themes, to ensure improved alignment of FBOs HIV and Aids service delivery, namely, a rights-based approach; partnerships; economic and social development; participation and a macro and micro focus. In particular, it was noted that government needs to strengthen its partnership with the FBOs and to provide intensified funding towards HIV and Aids service delivery. Further research should be conducted to establish how the NSP 2012-2016 (RSA, 2012) has incorporated these recommendations in order to fill the gaps identified in this study. / Dissertation (MA)--University of Pretoria, 2014. / lk2014 / Social Work and Criminology / MA / Unrestricted