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德教會為一個自1939年於中國潮汕傳至東南亞各國的一種教派的宗教團體，在新加坡、馬來西亞、印尼、香港、越南等國俱有屬於德教自身信仰體系的團體和信仰者存在。此宗教團體的派系計有紫、振、濟、贊化、明、緣等支系之分別，主要供奉的神明不分道佛，計有：觀音、關帝、濟公、太上老君和八仙等，其中心教義主要是以民間宗教信仰和儒、釋、道三教合一的思想與價值觀為其主幹。儘管德教所標榜的是五教（除了以上三教之外，另外兩個是基督教和伊斯蘭教）同宗且主張五教之間存在著互不相違悖的原則。本文以此宗教團體為研究對象，企圖去論述此信仰團體具備著特定的族群色彩之性質存在，在探索此信仰團體的性質、在馬來西亞當地的發展歷史過程同時，和它與當地海外華人社會的互動性關係，以進一步理解德教會此宗教組織為上述社群所帶來的若干意義性之存在，和在當地社會和特定社群當中所做出的貢獻和互動性關係。在釐清德教何以能夠在馬來西亞的華人和當地社會中以不同的程度在國內盛行及發展此關懷下，以東馬沙巴州斗湖的紫辰閣為例子，從觀察其組織、成員、模式和神學思想中去省討其在糾集當地華人之方法，思索和觀察其所主張的「五教同善」之號召下與所在的大環境之影響下所產生的因應變化及可能性，和達到跨越潮人省籍之社群和服務當地社會之目的。 / De-Jiao Hui, Moral Lifting Association（德教會）is a religious sect that origins from China, Teo-Chew（潮州） to South-eastern asia. Its believers and organizations spead to Singapore, Malaysia, Indonesia, Hong Kong and Vietnam. This sect separate with few branches. Their main worshipers are included Buddhism and Taoism deities. The belief which the Moral Uplifting Society composes with Chinese folk religion, Buddhism, Taoism and Confucius. Although this association makes a syncretic faith called Five Traditions or Teachings share the same origin. The teaching is included religion of Islam and Christian, propaganda for others. Through this religious group and Che Hsing Khor Moral Uplifting Society（紫辰閣） in Tawau of Sabah, by the activities which their started and launched, trying to determine the reasons and methods of this belief association become popular and successfully attaching local believers in Malaysia. With the history and social factors of Malaysia, Moral Uplifting Association become a matchmaker between a different Chinese native province, professions, social status, educational background to gather their believers. It tried to attach not only the local Chinese society group but also obtained approving from the other ethnic community in that nation. Its believers take part in this belief group to share the same vision of future and the pursuit of harmony.

Made available in DSpace on 2016-04-25T19:20:53Z (GMT). No. of bitstreams: 1 Joao Geraldo dos Santos Junior.pdf: 372757 bytes, checksum: 221badb81702bc0909050d4e60610cce (MD5) Previous issue date: 2008-05-08 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This paper discusses the institution TFP and repeats, in principle, the history of the Catholic Church in Brazil and the world in the years preceding the founding of the TFP (1960). The purpose of this is precisely analyze the TFP as a movement within the Catholic Church over the years that lived its founder, Plínio Corrêa de Oliveira. Although externally Catholic, the TFP, often showed discrepancies between their ideas and practices and preaching of the Church. It then traditional ultramountainous movement or a sect? Simply say that the TFP has been a ultramountainous sanctuary or a sectarian or not to characterize correctly, because they are different concepts, and theoreticalment incompatible, but that seemed TFP reconcile internally, making it and odd move, with characteristic very own. This work used in its analysis of the references your TFP, as well as works published by egresses the institution, in addition to books of authors who generally already discussed the issue and Ultramountainism or sect in other contexts. The TFP, considered in this study, was officially Catholic, the Church never has spoken to the contrary, had strong sectarian characteristics and even time of the traditional Ultramountainism was thus a movement, not classifiable generalized manner, but only in their postures / Este trabalho discute a instituição TFP e retoma a história da Igreja Católica no Brasil e no mundo nos anos que antecederam sua fundação (1960). O objetivo deste é justamente analisar a TFP enquanto um movimento dentro da Igreja Católica durante os anos em que viveu seu fundador, Plínio Corrêa de Oliveira. Embora externamente católica, a TFP muitas vezes demonstrou discrepância entre suas idéias e práticas e a pregação da Igreja. Seria então um movimento ultramontano conservador ou uma seita? Simplesmente afirmar que a TFP foi um reduto ultramontano ou sectário não a caracterizaria corretamente, dado que são características diferentes e, teoricamente, incompatíveis. Porém, podemos dizer que a TFP conciliou o Ultramontanismo, externamente, com um Sectarismo, internamente, fazendo dela um movimento ímpar, com características muito próprias. Este trabalho utilizou em sua análise referências bibliográficas da própria TFP, bem como obras publicadas por ex-membros da instituição, além de livros de autores que de maneira geral já discutiram o tema seita e ultramontanismo em outros contextos. A TFP, considerada assim neste trabalho, foi católica oficialmente, jamais a Igreja se pronunciou ao contrário, teve fortes características sectárias e ao lado do ultramontanismo tradicional, foi um movimento não classificável de maneira generalizada, mas único em suas posturas

Syftet med denna uppsats är att hitta en förklaring till varför andliga healinginriktningar med tiden upphör att kunna bedömas som andliga. Undersökningen tar avstamp i hypotesen att socialpsykologiska skäl ligger bakom. Den tidigare forskningen, gjord av Roy Wallis, Stefan Thau et al, Małgorzata Kossowska och Maciej Sekerdej, Juliette Schaafsma och Kipling D. Williams, samt en tidigare uppsats skriven av undertecknad, behandlar därför socialpsykologi med koppling till rörelser. Arbetet undersöker healingorganisationen Reconnective Healing som tidigare kategoriserats som andlig men som nyligen genomgått organisatoriska förändringar. Forskningsfrågorna berör vilka förändringar som skett och vart organisationen idag kan placeras begreppsmässigt. Den teoretiska bakgrunden utgörs av Olav Hammer, Roy Wallis, Christopher Partridge samt Anton Geels och Owe Wikström samt deras begreppsdefinitioner av andlighet, sekt, kult, religion och nyreligion. Även teorier kring socialpsykologi, av Lars Svedberg och Björn Nilsson, presenteras. Metoden för arbetet är kvalitativa intervjuer av Reconnective Healingutövare, samt komparativ analys. Resultatet visar att organisationen rört sig från andlighetsbegreppet och närmat sig begreppet nyreligion. De organisatoriska förändringarna tycks bottna i grundaren Eric Pearls vilja att minska pluralistiska synsätt inom organisationen genom att exkludera medlemmar samt strama åt regler och riktlinjer. Vidare tyder resultatet på att organisationer generellt kanske aldrig kan klassificeras som andliga då socialpsykologin inom gruppsammansättningar skapar faktorer som strider mot det mesta som definierar andlighet. / The purpose of this essay is to find a reason to why spiritual healing movements in time tend to fall outside the concept of spirituality. The hypothesis for this work is that it happens due to the social psychology within  group constellations. Therefore the previous research, by Roy Wallis, Stefan Thau et al, Małgorzata Kossowska och Maciej Sekerdej, Juliette Schaafsma och Kipling D. Williams, and an earlier essay written by me, focuses on social psychology with connections to movements of different kinds. The essay investigates the healing organization Reconnective Healing, which has been categorized as spiritual but might not be anymore, due to some recent organizational changes. The research questions focus on what kind of changes has happened and where the organization can be placed in a concept categorisation today. The theoretical background is based on Olav Hammer, Roy Wallis, Christopher Partridge and Anton Geels and Owe Wikström. It consists of the concept definitions of spirituality, cult, sect, religion and new religion. Moreover, theories evolving social psychology, by Lars Svedberg and Björn Nilsson, is presented. The method used is comparative analysis and qualitative interviews of Reconnective Healing Practitioners. The result shows that the organization has moved from the concept of spirituality towards the concept of new religion. The cause of the organizational changes seems to be the founder, Eric Pearls will to decrease pluralistic views within the organisation, by excluding members and tighten the rules and guidelines. Moreover, the result indicates that organisations in general might never be able to be categorised as spiritual since the social psychology within group constellations creates factors that contradict most contents within spirituality.

The Tibetan practice of bcud len, or 'extracting the essence', has been for long a neglected aspect of Tibetan medical and spiritual knowledge with scattered evidence and little certainty regarding its origins or the extent of its effective presence, either in the past or at currently. In this study, seventy-three texts have been identified and tabulated. Of these, sixty-seven have been summarised and commented on, and five of these, each representative of one type of the practice, have been translated in full. All but a handful of these texts have not been translated previously. The research findings suggest that, whatever its influences from Indian, Chinese or other medical cultures, bcud len soon evolved into a distinctively Tibetan method of life enhancement, with teachings that emphasise both spiritual and medical aims and the use of indigenous Tibetan remedies, accompanied in some cases by particular rituals. The content of the texts indicates that the term bcud len can be applied legitimately to practices involving ritually empowered pills and elixirs which are ingested, respiratory and yogic exercises, dietary restrictions and rituals involving mantra recitation, visualisation and yab yum union with a consort, in that all these are considered to be means of obtaining 'the essence'. The teachings offer extensive material for those interested in the evolution and contemporary practice of Tibetan medicine, especially its botanical aspects, and for historians of ritual. In particular, the texts provide ample evidence of the lineage tradition in Tibetan religious culture, citing examples of transmissions through gter ma, whereby teachings are preserved in secret to be recovered at a future date by a gter ton or treasure revealer. The final section contains conversations with Tibetan doctors, lamas and contemporary practitioners of bcud len in Asia and the West that complement recent ethnographic studies in the field testifying to the continuing vitality of the tradition.

Denna uppsats analyserar och diskutera läroboksbilden av nya religiösa rörelser i fya läroböcker för religionskunskap på gymnasiet. De generella frågorna som ställs är hur läroboksbilden ser ut och vad man kan säga om den i jömförelse med nu gällande läro- och kursplan. Analysen görs i två steg. Först analyseras texten enligt innehållsanalysen som den presenteras av Hellspong och Ledin. Sedan analyseras resultatet utifrån tidigare forskning. Slutsatserna av undersökningen är att läroböckerna skulle limma beskriva de nya religiösa rörelserna mer ingående och använda sig mindre av begreppet sekt eftersom det är negativt laddat. Man skulle också kunna lägga mer fokus på individen, för att få en mer nyanserad bild. / The aim of the study that is presented in this essay was to analyze the image of new religious movements in four religion textbooks in the upper secondary school of Sweden and to discuss this image in comparison to the swedish curriculum for upper secondary school and the religion syllabus. The conclusions of the study are that the new religious movements are generalized in many ways inte the four textbooks that have been analyzed. Two books give a more neutral image. In comparison to the curriculum and the syllabus the books could give a deeper presentation of the new religious movements. They could also focus more on the individual, to reach the aims of the curriculum and syllabus, which is tolerance, understanding and a neutral education.

The Islamic State continuously, and successfully, recruits new members from all over the world. Although portrayed by the media as poverty-stricken, ranging in lonely individuals lacking education, these members are individuals who often lead normal lives with good economic and social standing as well as a high level of education. This thesis take us on a new recruits journey from conscription to warfare. Trying to discern the core reasons behind why someone joins, conforms and fights for a modern day Caliphate produce the concept of a typical Islamic State recruit. Among the findings is the revelation that the recruits, self-perceived socio-economic status, is a major factor when combined with the possibility of great social rewards and a sense of importance and belonging. An individual who has been recruited, then, chose to stay in the organisation based on loyalty, dependence and conformity. Finally; the thesis uncover the reasons why the incumbents take up arms to defend the prescribed ideological beliefs. Beliefs that rests on a solid religious foundation. The member feels his or her ideology to be under attack — and anew — will take up arms to defend that what is believed to be true. Based on the study we can conclude that the final stage of the individual members journey is based on a kind of nationalistic view of the Caliphate and the importance of Islamic supremacy.

This dissertation explores the innovation and creativity behind elite Gelukpa thinking and writing about Buddhist place in Tibet in the long eighteenth century. It argues that writing about place offered Geluk thinkers a way to embed themselves in the land and history of Tibet, giving a rooted support to their expanding influence. More broadly, it demonstrates a growing spatialization of religious thought in Tibet and reveals a continuous and dynamic conversation around Tibetan Buddhist place and the nature of Buddhist space. This conversation went to the heart of matters of history, power, religion, and aesthetics and was tied intimately to the historical context of its production. To contextualize the period of Gelukpa growth, I begin by presenting the history of Tibetan Buddhist place writing across the longue durée. Based on my collection and analysis of over 400 place writing texts, including guidebooks, histories, poetry, and ritual texts, I suggest for the first time a periodization for this history, delineating distinct phases in the development of place writing across time. This periodization reveals that at most points throughout this history, Nyingma writers dominated place writing production. From the twelfth to seventeenth centuries, they set the standard for traditional place writing genres like guidebook literature. Beginning at the end of the seventeenth century, however, Gelukpa authors joined the conversation with great energy, producing both traditional and new styles of place writing in greater numbers than ever seen before. Why did the long eighteenth century see a burgeoning of place writing, both generally and by Gelukpa authors, specifically, and what characterized these new texts? I explore these questions by looking more closely at the work of three Gelukpa writers. First, I show how place writing was part of the Gelukpa rise to political and institutional dominance by an analysis of the Fifth Dalai Lama’s use of the supine demoness narrative in his efforts to unify Tibet under his government. Gelukpa place writing of this period was forced to grapple with earlier Nyingma narratives that in many cases dominated the conversation. Sumpa Khenpo’s Annals of Blue Lake offers an example of the creativity with which writers presented their new visions for Buddhist place in Tibet. Finally, I look at the poetry of Tukwan Lozang Chökyi Nyima as evidenced of the incorporation of new spatial configurations and the cultural exchange happening due to increased interactions with the Qing capital and imperial patronage. These snapshots ultimately show that the Gelukpa used place writing as part of its efforts to cement a growing influence politically, geographically, and culturally in Tibet and across Asia in the long eighteenth century. Just as importantly, however, these examples exhibit the creative power of writers in shaping the Buddhist landscape of Tibet. Through an analysis of an array of place writing texts, this dissertation brings to light one moment in the long history of Tibetan Buddhist place writing and demonstrates that Buddhist place has been a site of dynamic conversation (and often contestation) throughout that history.

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Problem: The fashion and luxury industry represents a significant portion of the French economy, contributing 3% to the GDP. This economic importance prompts a close examination of its sustainability practices, with various organizations regularly assessing their ESG strategies. Indeed, the luxury sector is often associated with intensive resource use, unsustainable manufacturing practices, and unfair working conditions in French supply chains. In this context, the United Nations' Agenda 2030 offers a crucial roadmap to guide private sector companies towards a more sustainable future by 2030. However, the lack of literature connecting the 17 SDGs to the specific challenges of the luxury industry fully justifies the relevance of this study.  Objective: This thesis aims to develop a performance evaluation model, based on Sachs' methodology (2021), focusing on the six most relevant pillars (SDGs 5, 8, 9, 12, 13, and 17) for the LUTEXAPP sect..  Method: This case study focuses on two French luxury giants, LVMH and Chanel Inc. Adopting a mixed approach, it uses questionnaires to survey key professionals from these companies on their perception of the SDGs. The primary data thus obtained is supplemented by secondary data from reports published by the companies themselves. Data analysis aims to identify trends and emerging priorities among participants' responses, while drawing on academic research to select the most relevant SDGs for the luxury and fashion industry.  Result: This study has confirmed the relevance of Sustainable Development Goals (SDGs) 5, 8, 9, 12, 13, and 17 as fundamental criteria for evaluating performance within the luxury sector, integrating economic, social, and environmental dimensions. Supported by indicators established in specialized literature, this assessment faithfully reflects the aspirations of the United Nations' Agenda 2030. Chanel Inc. stands out with a favorable perception from its employees across all studied pillars, although its performance, as objectively measured by indicators, is more nuanced. Conversely, the LVMH group demonstrates overall remarkable performance according to the indicators for the examined pillars but sometimes elicits critical opinions from its employees. These differences can be attributed to factors such as company size, organizational structure in place, and financial investments made.