Throughout history, religion and politics have approached each other with a wary appreciation of mutual power. One of the latest offspring of this uneasy relationship is the Sanctuary movement. On 24 March 1982, Southside Presbyterian Church in Tucson, Arizona and five churches in Berkeley, California publicly proclaimed their status as sanctuaries for Central American refugees. Three years later there were 214 churches involved and eleven church workers were about to be tried in Tucson. This study is an analysis of the rhetoric used by the movement as it sought to extend its mantle of authority and thus move from the social periphery to the center of society evoking a new public vision of reality. The rhetoric of religious critique of the governmental and social order has been designated "prophetic rhetoric" after the often modeled discourse of the Old Testament prophets. Such discourse can be sectarian and polarizing in tone and impact, but to achieve social transformation the prophet needs some central acceptance. This study examines the potential of prophetic rhetoric within the Sanctuary movement in southern Arizona. It explores how Sanctuary rhetoric draws on the prophetic tradition; how that rhetoric expands or leaves the tradition; and how the rhetoric employs prophetic themes, authority claims, and emotional imagery. The letters and statements of Jim Corbett introduce major Sanctuary themes of the God/Love-Money/Government conflict, prophetic action, civil initiative, and the WWII parallel. The predominantly in-group rhetoric of Southside Presbyterian develops religious justification arguments, while ecumenical Sanctuary services use varied texts, church authority figures, and bonding rituals to build prophetic community across denominational lines. In public debate, religious argument is deemphasized as Sanctuary speakers focus on legal justification and assertion of general social values through image manipulation. Sentencing statements of eight Sanctuary workers vary as some are harshly polarizing, others focus on secular images and legal values, and still others deftly interweave religious and secular justification. Sanctuary speakers use prophetic discourse to critique, without falling into the trap of purely secular political campaigning. A tiny core of dissenters, viewed as extremists, grew into a movement with worldwide support. The justifying message adapted and was at times diluted, but it did not lose prophetic essence.

Student Number : 0500819P - MSc dissertation - School of Geography, Archaeology and Environment Studies - Faculty of Science / The research assesses the impacts of Community-Based Natural Resource Management (CBNRM) and tourism upon community livelihoods, local behaviour and wildlife conservation. The research aims to analyze whether CBNRM is working as it is intended as well as to assess the socio-economic status of the community in terms of whether the CBNRM project has influenced their livelihoods for the better, than when the project was non-existent. The research findings indicate that CBNRM projects can deliver in terms of improvement of rural local community’s livelihoods and natural resources management. However, a lack of understanding of the CBNRM concept, lack of entrepreneurships and managerial skills, poor participation by general membership, poor distribution of the income benefits and lack of consultation to the project’s community membership by the project management are some of the constraints and challenges that emerge from the case study of the Nata Bird Sanctuary CBNRM project.

Cette étude à pour objectif de mieux mesurer la place et l'importance du culte des eaux au sein du paysage religieux de l'est de la Gaule, en proposant des scenarii d'évolution du phénomène et des pratiques qui lui sont liées. Au-delà, il s'agira aussi d'aborder plus généralement la question des mutations qui touchent la géographie sacrée de la Gaule suite à son intégration dans la Romanitas. Le cule des eaux en Gaule est un concept nourri par les contradictions. Nous nous sommes donc efforcés de forger notre propre opinion sur ce concept équivoque. Tout d'abord, nous avons exploré ce tour d'horizon par une relecture des sources antiques, ce qui a achevé de nous convaincre que le culte des eaux devait être perçu comme un concept religieux flexible. En Gaule, les communautés se seraient appropriées ce concept et l'auraient adapté à leurs besoins, même si un certain nombre de conventions religieuses paraissaient transcender les époques et les cultures. Afin de vérifier le bienfondé de cette hypothèse, nous l'avons éprouvée face aux données archéologiques sur une sélection de sites centrés sur l'est de la Gaule, ce qui nous a permis d'identifier deux grandes phases chronologiques importantes rythmant l'évolution du culte des eaux en Gaule.La première phase s'étend du Ier siècle avant notre ère à la première moitié du Ier siècle, au moment où cette nouvelle facette du culte est en plein essor. Avant que le discours religieux n'atteigne une forme de maturité, lors de la seconde phase chronologique qui débute au cours du troisième quart du Ier siècle. / This study aims to evaluate the importance of sacred water and cults connected with waters as part of eastern Gaul religious landscape, through the evolution of cult places and ritual practices. By extension, our goals is toprovide a better understanding of the transformations impacting religious activities and how it connects to the promotion of Romanitas by Gallic communities.The religious history of Gaul is well-known for conveying problematic concepts such as "naturist cults" or, in our case, "water cults". Therefore, we strived to study modern literary sources in order to deconstruct historiographical myths. Then, we completed this overview through a diligent re-reading of ancient sources. At this point, we were convinced that "water cult" was a flexible religious concept. Gallic communities would seize the idea of sacred water and cults connected with waters, and adapt it to their needs, even is shared religious norms seem to transcend time and cultures. In order to put this hypothesis to test, we challenged it against archaeological data through a selection of cult places from eastern Gaul, which, in return, allowed us to identify two main chronological phases forming the pattern of the evolution of water cults in Gallo-Roman religious landscape. The first chronological phase stretch from the first century B.C. to the first half of the first century A.D., when this new facet becomes an increasingly growing trend. Afterwards, that new religious discourse reaches a form of maturity starting from the second half of the first century.

Made available in DSpace on 2016-07-27T13:46:24Z (GMT). No. of bitstreams: 1 ELENO MARQUES DE ARAUJO.pdf: 1832723 bytes, checksum: 2c3c94d477394a89a892542c8818f867 (MD5) Previous issue date: 2012-12-20 / Optamos por uma datação de Hebreus no final da década de 60, esta opção contextualiza-o no período do Império Romano. A autoria, o local de composição e os destinatários do texto são questões abertas, pois a exegese ainda não chegou a um resultado consensual sobre isso. Hebreus encontrou resistências para ser aceito no cânon sagrado; sua inclusão no cânon só ocorreu definitivamente no quarto século da Era Cristã. Entretanto, esse escrito é considerado um dos melhores textos do NT, por se tratar de uma linguagem muito refinada e com um perfeito domínio do grego. Na perícope de Hb 4,14-16 o autor afirma que temos um sumo sacerdote que penetrou os céus, Jesus o filho de Deus . Essa afirmação constitui objeto da profissão de fé, pois o autor exorta aos(as) destinatários(as) a perseverarem nessa profissão de fé. Nossa tese consiste em afirmar que, nessa exortação feita pelo autor, está implícito, de forma a priori, o pressuposto da ressurreição de Jesus, pois ele só pôde penetrar os céus , uma vez que fora ressuscitado pelo Pai. Dessa maneira, ele foi entronizado à direita de Deus, onde exerce seu ministério sumosacerdotal no santuário celestial em favor de seus irmãos e irmãs, ou seja, de todos(as) que dele se aproximam buscando graça e socorro.

L’écriture, les écritures dans les sanctuaires grecs à l’époque archaïque et au début de l’époque classique est un travail d’histoire sociale et religieuse. L’écriture dans les sanctuaires d’Attique, de Béotie, d’Eubée et des Cyclades, par sa diversité de dialectes, de supports, de formats et de contexte, permet de mettre en relation celui qui écrit, avec la divinité et les autres hommes. Cette écriture peut entrer dans le rituel de consécration d’un objet. Un objet inscrit offert à un dieu établit une relation de don et contre-don : le consécrateur de l’objet peut remercier la divinité pour un bienfait passé, ou attendre d’elle un bienfait à venir. L’écriture permet ainsi de lier plusieurs temporalités : le passé d’une action, le présent de la consécration et le futur de la lecture de l’inscription qui réactive la mémoire du passé. L’écriture constitue également un mode de reconnaissance sociale : celui qui écrit témoigne de son savoir-faire et/ou de sa richesse. L’inscription peut être le lieu d’affirmation d’une identité, par le rappel d’une parenté, d’un métier, d’un ethnique ou d’un démotique. Cette affirmation identitaire peut aussi passer par l’utilisation d’une écriture étrangère à celle de la région du sanctuaire, écriture intrusive qui permet de distinguer le dédicant des autres dédicants. Les objets inscrits entrent dans la composition du paysage du sanctuaire. Leur emplacement est important pour que l’inscription qu’ils portent soit visible et lisible, qu’il s’agisse d’une inscription dédicatoire, de l’inscription d’une loi ou de celle d’une décision officielle. L’écriture dans un sanctuaire est à la fois marque de prestige et outil de transmission qui s’adresse davantage aux hommes qu’aux dieux. / Writing and inscriptions in Greek sanctuaries in the archaic and at the beginning of the classical period is a work of social and religious history. Writing in sanctuaries, through a variety of dialects, materials, formats and contexts, establishes a relationship between the writer, the deity and other people. The writing of the object may be part of its consecration ritual. An inscribed object offered to a god builds a relationship involving both gift and counter-gift: the worshipper of the object can offer thanks the god for a blessing obtained or be in waiting for one to come. The writing links together several timelines: the past action, the present moment of consecration, and the future reading of the inscription which recalls the past. The writing also carries social recognition: the one who inscribes makes a statement about their know-how and/or their wealth. In the inscription, the dedicant may state something of their identity, a reference to family ties, an occupation, ethnicity or demotic. Identity may also be revealed through the use of a foreign language because it would be intrusive, distinguishing one dedicant from others. Inscribed objects are an integral part of the landscapes of sanctuaries. The place of the inscription is important for it to be seen and read, whether as a dedicatory inscription, one of law or formal decision. Writings in a sanctuary are both a prestigious distinction and a means of transmission which targets people more than gods.

Thesis (M.S.)--Duke University, 2001. / Typescript. Includes bibliographical references (leaves 157-160). Also issued online.

Thesis (M.P.A.)--Kutztown University of Pennsylvania, 2003. / Source: Masters Abstracts International, Volume: 45-06, page: 2935. Typescript. Abstract precedes thesis as preliminary leaves ii-iii. Includes bibliographical references (leaves 98-101).

Thesis (Ph. D.)--University of Texas at Austin, 2001. / Vita. Includes bibliographical references (leaves 173-201). Available also in a digital version from Dissertation Abstracts.

Thesis (MFA)--Rochester Institute of Technology, 1989. / Includes bibliographical references (leaf 22).

Thesis (M.A.)--West Virginia University, 2008. / Title from document title page. Document formatted into pages; contains vi, 36 p. : ill. (some col.), col. map. Includes abstract. Includes bibliographical references (p. 31-36).