Jurgita Kosinskaitė, „Tradicijų ir ritualų užtikrinimas bendrojo lavinimo mokyklose“. Darbo vadovas: doc. Dr. Dalia Survutaitė. Tradicijos ir ritualai - pasikartojančios mokyklos gyvenimo formos, kurios kuria mokyklos kultūros unikalumą, jos veiklos bei siekių tęstinumo ir priklausymo bendruomenei, turinčiai istoriją, jausmą. Tradicijų atsiradimas siejamas su Romos kultūra, tačiau ši sąvoka plačiai vartojama ir dabar. Tradicija - pasikartojanti gyvenimo forma, o ritualas - elgesys pasikartojančios gyvenimo formos metu. Ritualai yra pasikartojančių veiksnių seka. Tradicijų ir ritualų užtikrinimas numatomas norminiais dokumentais. Darbo objektas: Tradicijų ir ritualų užtikrinimas bendrojo lavinimo mokyklose. Darbo tikslas: Atskleisti tradicijų ir ritualų užtikrinimo bendrojo lavinimo mokyklose reikšmę Darbo uždaviniai: Pedagoginės literatūros dėka atskleisti tradicijų ir ritualų užtikrinimo galimybes; vadovaujantis vadybos teorijomis aprašyti tradicijų ir ritualų užtikrinimo prielaidas; ištirti mokinių požiūrį į tradicijų ir ritualų užtikrinimą bendrojo lavinimo mokyklose; ištirti buvusių mokinių požiūrį į tradicijų ir ritualų užtikrinimą bendrojo lavinimo mokyklose; ištirti mokytojų, dirbančių bendrojo lavinimo mokyklose požiūrį į tradicijų ir ritualų užtikrinimą bendrojo lavinimo mokyklose. Atlikus tyrimą suformuluotos išvados, kurios teigia, kad tirtų „Ryto“ vidurinės mokyklos ir Ąžuolo gimnazijos kultūros yra puoselėjamos, o tradicijas ir ritualus siekiam užtikrinti. / Jurgita Kosinskaitė, „Ensuring of traditions and rituals in general education schools“. Labour leader: Assoc. Dr. Dalia Survutaitė. Traditions and rituals are repeated school life forms that create the uniqueness of school culture, and aspirations of its business continuity and feeling of belonging to a community. The tradition is related to the Roman culture, but this concept is widely used today. Tradition are a recurring form of life and rituals are repetitive behaviors in the form of life. Rituals are repetitive sequence elements. Traditions and rituals are provided by normative documents. The object of work is protection of traditions and rituals in general education schools. Objective: To reveal the oportunity of assurance of traditions and rituals in general education schools with a help of pedagogical literature; to describe the assumption of ensuring of traditions and rituals with a help of management theories; to explore students' views to the ensuring of traditions and rituals in general education; to explore ex students' views to the ensuring of traditions and rituals in general education; ; to explore teacher' views to the ensuring of traditions and rituals in general education; After the study conclusions were made that claim, that culture is fostered and the traditions and rituals are supportet in "Rytas" middle school and „Ąžuolas“ high school.

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Between 1910 and 1926, Hazrat Inayat Khan, a musician and Sufi master from the Chishtiyya order in India, introduced Sufism to the United States of America and Europe. He established a Western Sufi order, the International Sufi Movement, with groups in America, England, and across Europe. In the early 1930s this Western Sufism was introduced into Australia. The aim of this study is to explore and analyse the origins, nature and development of the Sufi Movement in Australia with particular attention to the relationship between the spiritual teacher and the disciple. The study, in its various aspects, and as a whole, makes a contribution to understanding religious change, religion and New Religious Movements in Australia, Sufism in the West and the murshid-mureed relationship. Using what has been termed a “dynamic of religions” framework and Baumann’s model of religious adaptation in cross-cultural circumstances, the study employs a combination of in-depth fieldwork, participant observation, interviews and historiography to identify and analyse both continuity and change in Sufi Movement groups in contemporary Australia. The study found that the early phases of transplantation from India to Europe and America, as well as the struggles within the group after the death of Inayat Khan, substantially shaped the Western Sufism that arrived in Australia. The most significant early adaptations included redefining the relationship between Sufism and exoteric Islam, gender equality, formation of a formal organisation, and the use of music to spread the Sufi Message. Addressing issues identified in the literature on the master-disciple relationship in Eastern traditions in the West, the study describes and analyses the murshid-mureed (master-disciple, spiritual teacher-student) relationship in Inayat Khan’s time, and in contemporary Australia. It shows that Sufism’s development in the West has been interconnected with understandings and practice of this central relationship. The study shows that the continued strength of the murshid-mureed relationship alongside emerging alternatives, the factors affecting change generally in the Sufi Movement, as well as the growing popularity of Sufism in Australia, demonstrate the need to consider not only East-West aspects of transplantation, but also the influences of modernity on spiritual traditions. As well as documenting the Australian history, the study describes the details of the variety of practices and rituals, forms of community and organisation, and forms of the murshid-mureed relationship, found in contemporary Australian groups. This provides insight into the intricacies of Sufi practice in Australia and provides a basis for comparison with other groups. Sufi practice within these groups in Australia includes highly innovative developments alongside preservation of the tradition as taught by Inayat Khan. It also reflects a tension between the spiritual and organisational hierarchy, and concerns for democracy and local autonomy.

Between 1910 and 1926, Hazrat Inayat Khan, a musician and Sufi master from the Chishtiyya order in India, introduced Sufism to the United States of America and Europe. He established a Western Sufi order, the International Sufi Movement, with groups in America, England, and across Europe. In the early 1930s this Western Sufism was introduced into Australia. The aim of this study is to explore and analyse the origins, nature and development of the Sufi Movement in Australia with particular attention to the relationship between the spiritual teacher and the disciple. The study, in its various aspects, and as a whole, makes a contribution to understanding religious change, religion and New Religious Movements in Australia, Sufism in the West and the murshid-mureed relationship. Using what has been termed a “dynamic of religions” framework and Baumann’s model of religious adaptation in cross-cultural circumstances, the study employs a combination of in-depth fieldwork, participant observation, interviews and historiography to identify and analyse both continuity and change in Sufi Movement groups in contemporary Australia. The study found that the early phases of transplantation from India to Europe and America, as well as the struggles within the group after the death of Inayat Khan, substantially shaped the Western Sufism that arrived in Australia. The most significant early adaptations included redefining the relationship between Sufism and exoteric Islam, gender equality, formation of a formal organisation, and the use of music to spread the Sufi Message. Addressing issues identified in the literature on the master-disciple relationship in Eastern traditions in the West, the study describes and analyses the murshid-mureed (master-disciple, spiritual teacher-student) relationship in Inayat Khan’s time, and in contemporary Australia. It shows that Sufism’s development in the West has been interconnected with understandings and practice of this central relationship. The study shows that the continued strength of the murshid-mureed relationship alongside emerging alternatives, the factors affecting change generally in the Sufi Movement, as well as the growing popularity of Sufism in Australia, demonstrate the need to consider not only East-West aspects of transplantation, but also the influences of modernity on spiritual traditions. As well as documenting the Australian history, the study describes the details of the variety of practices and rituals, forms of community and organisation, and forms of the murshid-mureed relationship, found in contemporary Australian groups. This provides insight into the intricacies of Sufi practice in Australia and provides a basis for comparison with other groups. Sufi practice within these groups in Australia includes highly innovative developments alongside preservation of the tradition as taught by Inayat Khan. It also reflects a tension between the spiritual and organisational hierarchy, and concerns for democracy and local autonomy.

Between 1910 and 1926, Hazrat Inayat Khan, a musician and Sufi master from the Chishtiyya order in India, introduced Sufism to the United States of America and Europe. He established a Western Sufi order, the International Sufi Movement, with groups in America, England, and across Europe. In the early 1930s this Western Sufism was introduced into Australia. The aim of this study is to explore and analyse the origins, nature and development of the Sufi Movement in Australia with particular attention to the relationship between the spiritual teacher and the disciple. The study, in its various aspects, and as a whole, makes a contribution to understanding religious change, religion and New Religious Movements in Australia, Sufism in the West and the murshid-mureed relationship. Using what has been termed a “dynamic of religions” framework and Baumann’s model of religious adaptation in cross-cultural circumstances, the study employs a combination of in-depth fieldwork, participant observation, interviews and historiography to identify and analyse both continuity and change in Sufi Movement groups in contemporary Australia. The study found that the early phases of transplantation from India to Europe and America, as well as the struggles within the group after the death of Inayat Khan, substantially shaped the Western Sufism that arrived in Australia. The most significant early adaptations included redefining the relationship between Sufism and exoteric Islam, gender equality, formation of a formal organisation, and the use of music to spread the Sufi Message. Addressing issues identified in the literature on the master-disciple relationship in Eastern traditions in the West, the study describes and analyses the murshid-mureed (master-disciple, spiritual teacher-student) relationship in Inayat Khan’s time, and in contemporary Australia. It shows that Sufism’s development in the West has been interconnected with understandings and practice of this central relationship. The study shows that the continued strength of the murshid-mureed relationship alongside emerging alternatives, the factors affecting change generally in the Sufi Movement, as well as the growing popularity of Sufism in Australia, demonstrate the need to consider not only East-West aspects of transplantation, but also the influences of modernity on spiritual traditions. As well as documenting the Australian history, the study describes the details of the variety of practices and rituals, forms of community and organisation, and forms of the murshid-mureed relationship, found in contemporary Australian groups. This provides insight into the intricacies of Sufi practice in Australia and provides a basis for comparison with other groups. Sufi practice within these groups in Australia includes highly innovative developments alongside preservation of the tradition as taught by Inayat Khan. It also reflects a tension between the spiritual and organisational hierarchy, and concerns for democracy and local autonomy.

Between 1910 and 1926, Hazrat Inayat Khan, a musician and Sufi master from the Chishtiyya order in India, introduced Sufism to the United States of America and Europe. He established a Western Sufi order, the International Sufi Movement, with groups in America, England, and across Europe. In the early 1930s this Western Sufism was introduced into Australia. The aim of this study is to explore and analyse the origins, nature and development of the Sufi Movement in Australia with particular attention to the relationship between the spiritual teacher and the disciple. The study, in its various aspects, and as a whole, makes a contribution to understanding religious change, religion and New Religious Movements in Australia, Sufism in the West and the murshid-mureed relationship. Using what has been termed a “dynamic of religions” framework and Baumann’s model of religious adaptation in cross-cultural circumstances, the study employs a combination of in-depth fieldwork, participant observation, interviews and historiography to identify and analyse both continuity and change in Sufi Movement groups in contemporary Australia. The study found that the early phases of transplantation from India to Europe and America, as well as the struggles within the group after the death of Inayat Khan, substantially shaped the Western Sufism that arrived in Australia. The most significant early adaptations included redefining the relationship between Sufism and exoteric Islam, gender equality, formation of a formal organisation, and the use of music to spread the Sufi Message. Addressing issues identified in the literature on the master-disciple relationship in Eastern traditions in the West, the study describes and analyses the murshid-mureed (master-disciple, spiritual teacher-student) relationship in Inayat Khan’s time, and in contemporary Australia. It shows that Sufism’s development in the West has been interconnected with understandings and practice of this central relationship. The study shows that the continued strength of the murshid-mureed relationship alongside emerging alternatives, the factors affecting change generally in the Sufi Movement, as well as the growing popularity of Sufism in Australia, demonstrate the need to consider not only East-West aspects of transplantation, but also the influences of modernity on spiritual traditions. As well as documenting the Australian history, the study describes the details of the variety of practices and rituals, forms of community and organisation, and forms of the murshid-mureed relationship, found in contemporary Australian groups. This provides insight into the intricacies of Sufi practice in Australia and provides a basis for comparison with other groups. Sufi practice within these groups in Australia includes highly innovative developments alongside preservation of the tradition as taught by Inayat Khan. It also reflects a tension between the spiritual and organisational hierarchy, and concerns for democracy and local autonomy.

Magister Philosophiae - MPhil / This chapter will start the debate by concentrating on the phenomenon or occurrence of religious pluralism. Thereafter, the reasons for its existence and its importance in providing a system of coexistence in mutuality will be examined. The contours of interreligious interaction will be outlined as briefly as possible, by assessing the processes of interreligious dialogue and the role this dialogue must play, from a Christian perspective. An attempt will be made to show how Christianity's view of the other shifted from viewing the other as posing a threat, to regarding the other as affording an opportunity to understand personal and individual reality within a context of diversity. A further attempt is made to show how by mutual effort evil and injustice can be eradicated through dialogue, within the interreligious context.

This research examines participatory planning processes in rural Egypt, which was deemed successful by the local people. The purpose is to identify elements that caused these projects to be perceived successful. Using the normative participatory planning theory that is usually used in the West as a theoretical context, the research examined three successful development efforts in rural Egypt. Projects' publications and planning documents were reviewed to build a context for interviews. The projects' planners were interviewed for descriptions of their initial designs for the participatory planning processes employed. An opportunistic sampling technique was used to identify local participants who were interviewed for descriptions of their experiences in the planning processes. The analysis suggests that the participatory planning processes implemented had the same stages as the normative planning process in the West. The thick description of the processes by the interviewees revealed subtle elements within the processes that governed the participants' evaluation. Bedouin interviewees viewed consensus as the only valid mode of final agreement in indigenous peoples' decision-making processes. Bedouin participants were found to consider perceptions of time, and choice of space and language used in planning sessions to be extremely important, significantly impacting their evaluation of the process in which they took part. Long sessions that took place locally and were formatted in a traditional Bedouin manner were perceived more successful. Bedouin dialect and Bedouin hospitality employed during sessions also increased the perceived success of planning sessions. Such subtle Bedouin interpretation of elements of social environment guided their perceptions of the success or failure of the planning processes. Government planning agencies and planners should integrate the indigenous peoples' traditional decision-making processes in their designs for participatory planning processes, when planning development projects. Also indigenous people should take responsibility to present their cultural methods to individuals and agencies involved in planning such development projects in their locale. This can lead to a change in the planning culture to engage in more organic, grassroots' processes. Community-based, organic-design processes will significantly increase the likelihood of achieving the full potential of a plan in the short and long term. / Ph. D.