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This thesis set out to meet the following aim and objectives: Aim: Examine cognition and personality of people who hold different types of supernatural belief. Objective 1: Create and validate a new scale to measure supernatural belief. Objective 2: Create and test a new model of supernatural belief based on cognition and personality. This would potentially test two hypotheses: the Cognitive Deficits Hypothesis and the Psychodynamics Functions Hypothesis. This was accomplished by conducting four studies. Studies one and two created and validated the new Belief in the Supernatural Scale (BitSS), a 44 item scale with the following five factors: ‘mental and psychic phenomena’, ‘religious belief’, ‘psychokinesis’, ‘supernatural entities’, and ‘common paranormal perceptions’. Cognition and personality would be looked at within the context of four different types of believer: ‘believers’, ‘paranormal believers’, ‘sceptics’ and ‘religious believers’. Study three revealed two profiles relating to cognition: ‘reflective thinkers’ and ‘intuitive believers’. The reflective profile was more likely to contain ‘sceptics’ and ‘believers’, and least likely to contain ‘paranormal believers’. The intuitive group was more likely to contain ‘religious believers’ and ‘believers’. The final study looked at personality alongside cognition and revealed ‘sensitive and abstract thinkers’ and ‘reflective metacognitive dogmatists’ profiles. The ‘sensitive and abstract thinkers’ were least likely to contain ‘sceptics’ and ‘religious believers’ and most likely to contain ‘believers’ and ‘paranormal believers’. The ‘reflective metacognitive dogmatists’ were most likely to contain ‘religious believers’ and ‘believers’ and least likely to contain ‘paranormal believers’. Following this analysis, Structural Equation Modelling was used to test seven different models of personality, cognition and belief. Studies one and two indicated a clear separation of religious and paranormal belief within the new scale, and that spiritual belief overlaps between the two. The scale developed was reliable and valid, and accurately reflected the concept of supernatural belief and enabled the measurement of religious and paranormal belief, where the overlaps were acknowledged whilst still being separate beliefs. Studies three and four found the ‘sceptics’ and ‘religious believers’ have remarkably similar profiles, indicating that the religious beliefs themselves may have been cognitively ring-fenced off in some way. The ‘paranormal believers’ however were not reflective thinkers and were not metacognitively active, indicating that they were not aware that they were not thinking critically or analytically. The Structural Equation Model showed that schizotypy was the main predictor of belief. The relationship between belief and cognition was more complex; it was dependent on what type of belief was active. Paranormal belief required a more intuitive thinking style to be present, whereas religious belief could withstand a reflective mind set. This thesis develops a new scale that measures supernatural belief provides a unique contribution to knowledge by establishing a model of cognition, personality and belief.

The significance of the removal of the “White Mask” in Ayitian Vodou is to provide an Afrocentric analysis regarding the detriment of Catholicism/Protestantism has inflicted on African agency in Ayiti. The Practice of Ayitian Vodou derives from a variety of West African Spiritual Belief Systems like the Yoruba, Kongo, and Dahomean. During the imperialist era in Ayiti, Ayitians utilized biblical figures to hide their African gods in order to partake in Ayitian Vodou overtly. Due to classism, colorism, racism, and white domination, the camouflage aspect of Ayitian Vodou became a permanent component within Ayitian Vodou. This study proposes that scholars should rely on the method of Masking rather than the popular notion of Double Consciousness in examining African phenomena. W.E.B. Dubois coined Double Consciousness, which does not accurately explain or articulate how African people endured the institution of mental and physical enslavement. Double Consciousness derives from a Eurocentric ideology that operates from depriving African people of their history, culture, perspective, and personal development. / African American Studies

This MFA graduate thesis explores the intersection of therapeutic photography, generational trauma, and Christian spirituality in promoting spiritual healing in disabled veterans diagnosed with post-traumatic stress disorder (PTSD). Drawing from personal experience, rigorous biblical training, and extensive research, I argue that incorporating faith-based practices and beliefs can complement existing PTSD support and enhance spiritual and mental well-being. Through the lens of generational trauma, the thesis analyzes the complex interplay between individual and collective trauma. It posits that the healing process is intrinsically linked to the restoration of the individual and community. I present a framework for therapeutic photography that incorporates Christian spiritual principles and offers practical guidelines for implementation in conjunction with therapeutic photography. The thesis concludes with a call to action for faith-based communities, mental health practitioners, and policymakers to recognize and address the spiritual and artistic therapeutic needs of disabled veterans with PTSD.

Cette thèse propose une lecture juridique, politique et sociale de l’application de la loi anti-blasphème de 1965 dans le plus grand pays musulman du monde, l’Indonésie. Plusieurs controverses sont apparues ces dernières années concernant la nature de la loi sur le blasphème dans la vie religieuse de la société démocratique indonésienne ; cette loi correspond-elle à la prévention des abus en matière de religion et/ou de blasphème, comme il est mentionné explicitement dans son titre, ou bien concernerait-elle plutôt la restriction de la liberté de religion et d’expression en matière religieuse ? En avril 2010, après le procès contrôlant la constitutionnalité de cette loi, une décision de la Cour constitutionnelle indonésienne a établi que la loi examinée ne correspondait pas à cette seconde lecture. Si cette loi a bien pour objectif de restreindre la liberté de religion ou d’expression en matière religieuse, selon la Cour, cela ne signifie pas que cette forme de restriction est inconstitutionnelle dès lors que la Constitution de 1945 en vigueur s’accompagne d’une restriction légale au respect ou à la sauvegarde des valeurs religieuses en particulier, à côté de la moralité, de la sécurité et de l’ordre public. Toutefois, les débats et les tensions au sein de la société concernant l’application de cette loi perdurent sans relâche. Les défenseurs des droits de l’homme maintiennent que l’existence d’une telle loi anti-blasphème est contraire à l’esprit de la démocratie. En revanche, les défenseurs de la censure religieuse s’obstinent à affirmer que cette loi est nécessaire pour éviter les conflits religieux. À travers une analyse de son contenu juridique et de sa mise en application, nous considérons que la loi anti-blasphème de 1965 a visé en premier lieu à entraver le déploiement des courants de croyance spirituelle locale ou des courants mystiques javanais qui, dans une certaine mesure, sont considérés par les musulmans en particulier comme une menace pour les religions existantes et pour la désintégration du pays. Dans un second temps, nous verrons que l’existence de ladite loi est davantage destinée à restreindre le nombre des religions reconnues par l’État d’une part, et à réprimer les courants religieux « dissidents » ou « hétérodoxes » d’autre part. Si les actes jugés comme blasphématoires, parmi lesquels figure la diffusion d’interprétation religieuse « déviantes » de l’orthodoxie, sont des infractions sanctionnées, ce n’est pas la loi anti-blasphème de 1965 qui sert de référence, mais l’article 156a du Code pénal qui trouve son origine dans ladite loi. Ainsi, la loi anti-blasphème de 1965 est plutôt utilisée pour restreindre la liberté de religion et de conviction au sens large, alors que l’article 156a du Code pénal est chargé de limiter la liberté d’expression en matière religieuse. En Indonésie comme ailleurs, le renforcement de l’application de la loi anti-blasphème va de pair avec l’émergence des groupes religieux radicaux qui veulent voir triompher leur conception totalitaire d’une liberté d’expression bridée par le respect de la foi religieuse. Ces derniers utilisent de cette loi non seulement à des fins religieuses, mais également à des fins politiques, notamment celle déstabiliser un régime « laïque » ou bien d’étendre leur influence. L’objectif de cette thèse est non seulement d’analyser la nature de la loi anti-blasphème de 1965, mais aussi de proposer une perspective alternative pour aborder les conflits juridiques en Indonésie concernant les deux droits fondamentaux, à savoir le droit à la liberté de religion et le droit d’expression. La thèse vise alors la prévention des conflits juridiques en la matière et ainsi qu’à trouver un équilibre entre les libertés concernées. / This thesis proposes a legal, political and social reading of the application of the blasphemy law in the largest Muslim country in the world, Indonesia. Several controversies have emerged in recent years regarding the nature of the blasphemy law in the religious life of the Indonesian democratic society. For instance, disagreement remains with regards to the intent of this law, i.e., whether it really aims at preventing misuse of religion and/or acts of blasphemy, as explicitly mentioned in its title, or whether it intends to restrict the freedom of religion and religious expression. In April 2010, after the examination of the constitutionality of this law, the Indonesian Constitutional Court ruled out the second possibility. The court further argues that even if the law has an unintended effect of restricting the freedom of religion or religious expression, it is not against the constitution since the 1945 Constitution is accompanied by a legal restriction to respect or preserve religious values in particular, as well as morality, security and public order. However, the debates and tensions within society regarding the implementation of this law continue unabated. On the one hand, human rights defenders persist in saying that the existing anti-blasphemy law is contrary to the spirit of democracy. On the other, defenders of religious censorship persist in resisting that this law is necessary to avoid religious conflicts. Through an analysis of legal content and its implementation, I argue that the blasphemy law of 1965 initially aims to hinder the development of the local spiritual belief stream or Javanese mystical groups, which to some extent are considered by Muslims in particular as a threat to existing religions and a source of disintegration of the country. Further, I maintain that the existence of the above-mentioned law has the tendency to restrict the number of religions officially acknowledged by the State and to repress “dissident” or “heterodox” religious movements. If acts considered blasphemous, including the "deviant" religious interpretation of orthodoxy, are punishable offenses, it is not the anti-blasphemy law of 1965 that serves as a reference, but the article 156a of the Penal Code, which has its origin in that blasphemy law does. As a consequence, the blasphemy law of the 1965 is rather used to restrict the freedom of religion and belief in the broad sense, while article 156a of the Penal Code is applied to limit the freedom of religious expression. In Indonesia, as elsewhere, the strengthening of the application of the blasphemy law goes hand in hand with the emergence of radical religious groups intend to promote their totalitarian concept of freedom of expression restrained by respect for the religious faith. The latter make use of this law not only for religious reasons, but also for political reasons, including destabilizing a secular regime or extending their influence. The thesis does not only aim to analyze the nature of the blasphemy law of 1965, but also to propose an alternative perspective in understanding and solving the problem of the legal conflicts in Indonesia pertaining to the two fundamental rights, namely the right to freedom of religion and expression. The thesis also seeks to find a balance between two freedoms and to propose preventive measures that can be adopted in the aforementioned legal conflicts.