Made available in DSpace on 2016-07-27T13:49:25Z (GMT). No. of bitstreams: 1 JERONIMO MOREIRA DE OLIVEIRA.pdf: 636181 bytes, checksum: 539d8ed2373fcf99662b7c61fb149b41 (MD5) Previous issue date: 2007-05-25 / This thesis is useful to religion, religiousity and archetypes. The question is:- does understanding of the real and the imaginary conducts a person to a better situation in his/her life? To answer this question one would have to know the meaning of the phrase - a better situation in his/her live . Once the religiosity according to tell of the Other, these are, considered of moral tenor and the actions are used in the conduct as a sociologic vision to determine how these actions are done to the religious comprehension. How would be the mind s alchemy in old times seem through today s symbolic systems? Exemplifying, today, we have a CAVI (Ciclo de Aprendizagem Vivencial do Imaginário Imaginary s Lively Learning) very strong/virtual the technology that became CAV (Ciclo de Aprendizagem Vivencial Lively Learning Cycle) and the ours forefathers CAVI. The interaction of archetypes in the gender (father/mother) makes us comprehend the oracle s alchemy : seek the transformation as a stimulus the symbolic system of the CAV and CAVI together form the resultant. / Esta tese é da utilidade da religião, religiosidade e arquétipos. A questão é:- a compreensão do real e imaginário direciona a pessoa para uma melhor situação em sua vida? Para responder a esta questão teria de saber qual é o significado da frase- ...uma melhor situação em sua vida . Uma vez que a religiosidade esteja de acordo com dizer/fazer do Outro, estes são, considerados de teor moral e as ações são utilizadas na conduta como uma visão sociológica para determinar como estas ações são efetuadas para a compreensão religiosa. Como seria a alquimia da mente em tempos passados vistas pelo sistema simbólico de hoje? Exemplificando, hoje temos um (CAVI) Ciclo de Aprendizagem Vivencial do Imaginário muito forte/virtuala tecnologia, que passa a ser o nosso (CAV) Ciclo de Aprendizagem Vivencial e o CAVI dos nossos antepassados. A interação dos arquétipos nos gêneros (pai/mãe) nos faz compreender a alquimia do oráculo: buscar a transformação tendo como estímulo o sistema simbólico do CAV e do CAVI que somados formam a resultante.

Since 2000, the southern Israeli town of Sderot and a neighboring rural region, Otef Aza, have been frequently exposed to nearly identical terror attacks by Hamas. While only a small minority of Otef Aza residents have been diagnosed with post-traumatic stress disorder (PTSD), more than a third of Sderot residents have been diagnosed with PTSD. Factors such as social cohesion and ideology may be the unique factors that protect Otef Aza kibbutzim residents from PTSD; however, a gap in the literature exists as to how these same factors might affect PTSD symptomology in Sderot residents. Orthodox religiosity has also been associated with reduced PTSD symptoms in Sderot; however, previous research on religiosity has analyzed demographic characteristics and did not use a measure assessing dimensions of religiosity. The purpose of this quantitative study was to examine the impact of sense of community, ideology, and religiosity on PTSD symptoms among Sderot residents. The theoretical foundation of this study was the diathesis-stress model of PTSD. A survey was completed by a convenience sample of Sderot residents (n = 118). Standard multiple linear regression revealed that ideology, intrinsic religiosity, nonorganizational religious activity, and the fulfillment of needs dimension of sense of community were significant predictors of PTSD symptomatology. Study findings suggested protective factors which could help a large portion of the population. These findings have implications for positive social change for the residents of Sderot by enhancing their opportunities for increased positive interactions, well-being, and meaning and value in their lives.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-04-04T18:35:22Z No. of bitstreams: 1 antoniocarlosdarosasilvajunior.pdf: 1871001 bytes, checksum: 39368cde2e251fce02dff732c4ea8488 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-04-24T03:58:20Z (GMT) No. of bitstreams: 1 antoniocarlosdarosasilvajunior.pdf: 1871001 bytes, checksum: 39368cde2e251fce02dff732c4ea8488 (MD5) / Made available in DSpace on 2016-04-24T03:58:20Z (GMT). No. of bitstreams: 1 antoniocarlosdarosasilvajunior.pdf: 1871001 bytes, checksum: 39368cde2e251fce02dff732c4ea8488 (MD5) Previous issue date: 2013-02-22 / A presente dissertação analisa a religiosidade no método APAC e a aloca como um dos mecanismos utilizados na recuperação dos presos. Para tanto, investigamos, de início, como os Cursilhos de Cristandade, em seu ramo que se opõe à Teologia da Libertação, berço dos primórdios apaqueanos, influenciaram na perspectiva religiosa apregoada pela instituição até os dias de hoje. Após, apresentamos um breve histórico do discurso da APAC, enfatizando a sistematização do método nos escritos mais recentes de seu fundador, Mário Ottoboni. Balizado esse viés discursivo (primeira parte), passamos a discorrer sobre os resultados da nossa pesquisa de campo acerca de dois eixos basilares, que nos permitiram uma melhor compreensão do nosso objeto. Trata-se, de plano, da noção de conversão moralizante – a conversão pessoal do preso dá azo às suas mudanças de comportamento –, bem como da verificação de como o quadro de afloramento da religiosidade dinamiza o pluralismo religioso na APAC. / This dissertation analyzes the religiosity in method APAC and allocates as one of the mechanismis utilized in the recovery of prisoners. For this, we investigated, initially, as the Cursillo of Christianity, in their field that opposes to Liberation Theology, origin of the early of APAC, influence in religious perspective proclaimed to institution until the present day. After, we show a concise history of the discourse of APAC, emphasizing the sistematization of the method in more recent writings of its founder, Mário Ottoboni. Delimited this bias discursive (first part), we discuss the results of our field research on two basics axles, which allowed us a better understanding of our object. This refers, in the plan, of the notion of moralizing conversion – the prisioner’s personal conversion gives rise to their behavior changes – as well as the verification of how the frame of outcrop of the religiosity dinamizes the religious pluralism in APAC.

abstract: An expanse of research has demonstrated that persons with mental illness (PWMI) tend to avoid formal psychological treatment.One possible explanation for this failure to pursue formal treatment is the tendency of religious individuals to construe mental illness as spiritual in nature, leading religious communities to actively discourage emotional and psychological help-seeking through non-spiritual means. The present study examined help-seeking behaviors among religious PWMI by examining the impact of religiosity and gender on the relationship between mental illness stigma and help-seeking behaviors. Results indicate that higher levels of perceived stigma and religious salience relate to higher reported indirect support-seeking (ISS). Moreover, only religious salience appears to significantly relate to ISS among men, whereas perceived mental illness stigma significantly predicts direct and indirect support-seeking behaviors among women. / Dissertation/Thesis / Masters Thesis Psychology 2020

L'intégration des immigrés dans les sociétés occidentales est devenue un enjeu politique. Dans cette recherche, nous explorons la façon dont les femmes immigrées Maghrébines vivant en France négocient leur identité religieuse par la consommation et le choix des magasins. Nous nous focalisons plus particulièrement sur les premières et deuxièmes générations des immigrées Maghrébines aux niveaux de religiosité différents afin de comprendre comment elles négocient leur identité religieuse dans un contexte laïque. Trente-six entretiens qualitatifs semi-directifs ont été menés avec des femmes des deux générations (dont certaines appartenant à la même famille) pour explorer leur acculturation relative à l'Islam et à la consommation. Nos résultats montrent que les immigrées Maghrébines utilisent des produits de la culture Maghrébo-Islamique (le paradis restauré) et les produits de la culture française (le pseudo paradis) pour construire des positions identitaires différentes et créer une religiosité caméléon (dans le cas des femmes G1) ou une religiosité serpentin (dans le cas des femmes G2). Nous avons également identifié le rôle que joue, entre autres, le marché français dans la fabrication des identités des immigrées Musulmanes vivant en France. Dans les dyades mèrefille, l'émergence de tensions liées à l'acculturation invite à prendre en compte la religion comme déterminant de l'identité. / The integration of migrants into Western societies is increasingly becoming a political issue. In this research, we explore how Maghreb women living in France negotiate their religious identity through shopping and consumption. In particular, we focus on how first and second generations of immigrant women who have varying levels of religiosity negotiate their religious identity in the secular context. Interviews were conducted with thirty-six women in Paris (some being two generations within the same family) to explore their acculturation and inter-generational relationships in regards to Islam and consumption. First and second generations of Muslim Maghreb women use products and retail outlets choice from both Muslim Maghreb culture (the brought back heaven) and French culture (the pseudo heaven) inorder to create different identity positions that make their religiosity a chameleon/ serpentine one. We also identify the rule of French market (traditional and modern retailing) -among other factors- in fabricating Muslim Maghreb women identities. Within mother-daughter dyads, a number of inter-generational lifestyle tensions manifesting through consumption emerged indicating the need to separate religion as a determinant of identity.