Deus abençoe a América: religião, política e relações internacionais dos Estados Unidos

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Conversões e negociações: um estudo dos relatos de missionários protestantes da Church Missionary Society em Uganda-África (1876-1890)

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Six Mile Creek Presbyterian Church, Lancaster County, SC Records - Accession 194 - M86 (110)

The Six Mile Presbyterian Church, Lancaster County, SC Records consist of photocopies of a Six Mile Creek Presbyterian Church ledger, containing minutes of church meetings, registers of pastors, elders and deacons, minutes of the church session, registers of communicants, baptisms and deaths. Six Mile Presbyterian Church was started organized sometime around 1804. Included is a note stating the original ledger was rebound in 1971.

Banks Presbyterian Church History - Accession 195 - M87 (111)

The Banks Presbyterian Church History is a history written by Mrs. Lena P. Kell entitled “The Early History of Banks Presbyterian Church” describing the history of the church from 1870s to 1947. The church is located in Waxhaw, North Carolina near Fort Mill. (Photocopies)

Bethel Baptist Church of Sumter, SC, History - Accession 209 - M93 (119)

The Bethel Baptist Church of Sumter, SC History consists of a short history of Bethel Baptist Church in Sumter, SC from its beginning in 1780 to 1974.

Family and Church Records - Accession 49 - M22 (32-33)

The Family and Church Records consist of photocopies of records compiled by Mrs. W.H. Hamilton, Mrs. Fred C. Laurence and Mrs. L.F. Abernethy for the Catawba Chapter of the Daughters of the American Revolution. The collection includes mostly genealogical information including a history of the Crawford family, Reid family bible records, Roach family bible records, Joseph Palmer Moore obituary, Moore family chart, Andrew Jackson, Sr. and Elizabeth Jackson monument, Commission from Gen. Francis Marion to Captain James Witherspoon, Witherspoon family records, Alexander Love biographical information, and a cemetery list of Bethel Presbyterian Church.

Fishing Creek Presbyterian Church of Chester County Records

The Fishing Creek Presbyterian Church of Chester County Records include an historical statement (1839) on its origin and development by one of its pastors Rev. John B. Davies, and copies of entries for various sessions containing information on how the church handled misconduct of its members.

Second Baptist Church, Kershaw, S.C. Records - Accession 51

The Second Baptist Church, Kershaw, SC Records consist of photocopies of the church’s records including minutes, membership lists, and financial records relating to the day-to-day operation and business of the church.

Church Women United in Columbia Records - Accession 191

The Church Women United In Columbia was founded in 1915 as the Women’s Interdenominational Missionary Union whose purpose was to work for the betterment of social and economic conditions in the city of Columbia, South Carolina. The collection consists of constitutions, bylaws, minutes, correspondence, reports, financial records, newsletters, newspaper clippings, lists, and other records relating to the history and civic activities of the organization.

The implementation of the Medical Regulation Office and Mobile Emergency Attendance System and its impact on the gravity profile of non-traumatic afflictions treated in a University Hospital: a research study

Abstract Background The public health system of Brazil is structured by a network of increasing complexity, but the low resolution of emergency care at pre-hospital units and the lack of organization of patient flow overloaded the hospitals, mainly the ones of higher complexity. The knowledge of this phenomenon induced Ribeirão Preto to implement the Medical Regulation Office and the Mobile Emergency Attendance System. The objective of this study was to analyze the impact of these services on the gravity profile of non-traumatic afflictions in a University Hospital. Methods The study conducted a retrospective analysis of the medical records of 906 patients older than 13 years of age who entered the Emergency Care Unit of the Hospital of the University of São Paulo School of Medicine at Ribeirão Preto. All presented acute non-traumatic afflictions and were admitted to the Internal Medicine, Surgery or Neurology Departments during two study periods: May 1996 (prior to) and May 2001 (after the implementation of the Medical Regulation Office and Mobile Emergency Attendance System). Demographics and mortality risk levels calculated by Acute Physiology and Chronic Health Evaluation II (APACHE II) were determined. Results From 1996 to 2001, the mean age increased from 49 ± 0.9 to 52 ± 0.9 (P = 0.021), as did the percentage of co-morbidities, from 66.6 to 77.0 (P = 0.0001), the number of in-hospital complications from 260 to 284 (P = 0.0001), the mean calculated APACHE II mortality risk increased from 12.0 ± 0.5 to 14.8 ± 0.6 (P = 0.0008) and mortality rate from 6.1 to 12.2 (P = 0.002). The differences were more significant for patients admitted to the Internal Medicine Department. Conclusion The implementation of the Medical Regulation and Mobile Emergency Attendance System contributed to directing patients with higher gravity scores to the Emergency Care Unit, demonstrating the potential of these services for hierarchical structuring of pre-hospital networks and referrals.

Celestial Church of Christ in Italia. Percorsi, Spazi e Pratiche Rituali

Il lavoro che presento propone un’analisi di una chiesa africana indipendente in Italia, la Celestial Church Of Christ Worldwide (CCCW), cercando di mettere in luce il nesso tra religione, migrazione e il processo di ‘plunting churches’ (Kooning 2009) nel contesto italiano. Attraverso una ricerca sul campo, sono stati indagati i percorsi personali, familiari e comunitari dei membri di una ‘Celestial Parish’ presente nel comune di Brescia, ‘Ileri Oluwa Parish’, al fine di comprendere la natura dei processi identitari coinvolti nell’organizzazione della CCC in Italia. ‘Ileri Oluwa Parish’, in quanto luogo che denota una ‘chiesa individuale collegata ad una Diocesi’ (CCC Constitution (CCC Constitution, 107 (d) si rivela, nella materialità delle sue forme e dei ‘Devotional Services’ che in essa si svolgono, a ‘field of action’ (Lefebvre, 1991). La storia della chiesa, i fondamenti della sua dottrina e i significati comunicati attraverso le forme rituali e religiose che la stessa promuove, sono stati contestualizzati alla luce delle tensioni e delle strategie di potere che strutturano il campo. Le storie dei membri della parrocchia, percorsi di migrazione e mobilità in itinere, rappresentano la lente attraverso cui si è guardato alle relazioni vissute nel nome dello ‘Spirito’, e alla percezione stessa di ciò che gli stessi Celestians definiscono sacro, santo, puro e impuro. Lo sguardo fisso alla vita ordinaria di una Celestial parish in Italia, esteso nell’ultima parte dell’elaborato alla Celestial parish londinese, è stato fondamentale per capire l’intreccio di relazioni spirituali, reti familiari e mobilità degli individui sul territorio italiano ed europeo, processo che ribalta la condizione diasporica della CCC, trasformando una condizione di dispersione in un valore aggiunto, nella possibilità di nuove traiettorie territoriali e spazi di presenza religiosa e socioeconomica.

Mangia, bevi, ama. Cibo e rituali alimentari del matrimonio nell'Occidente altomedievale

La ricerca pone al centro dell’indagine lo studio dell’importanza del cibo nelle cerimonie nuziali dell’Europa occidentale nei secoli V-XI. Il corpus di fonti utilizzate comprende testi di genere diverso: cronache, annali, agiografie, testi legislativi, a cui si è aggiunta un’approfondita analisi delle antiche saghe islandesi. Dopo un'introduzione dedicata in particolare alla questione della pubblicità della celebrazione, la ricerca si muove verso lo studio del matrimonio come “processo” sulla base della ritualità alimentare: i brindisi e i banchetti con cui si sigla l’accordo di fidanzamento e i ripetuti convivi allestiti per celebrare le nozze. Si pone attenzione anche ad alcuni aspetti trasversali, come lo studio del caso della “letteratura del fidanzamento bevuto”, ossia una tradizione di testi letterari in cui il fidanzamento tra i protagonisti viene sempre ratificato con un brindisi; a questo si aggiunge un’analisi di stampo antropologico della "cultura dell’eccesso", tipica dei rituali alimentari nuziali nel Medioevo, in contrasto con la contemporanea "cultura del risparmio". L'analisi si concentra anche sulle reiterate proibizioni al clero, da parte della Chiesa, di partecipare a banchetti e feste nuziali, tratto comune di tutta l’epoca altomedievale. Infine, la parte conclusiva della ricerca è incentrata sulla ricezione altomedievale di due figure bibliche che pongono al centro della narrazione un banchetto nuziale: la parabola delle nozze e il banchetto di Cana. L’insistente presenza di questi due brani nelle parole dei commentatori biblici mostra la straordinaria efficacia del “linguaggio alimentare”, ossia di un codice linguistico basato sul cibo (e su contesti quali l’agricoltura, la pesca, ecc.) come strumento di comunicazione sociale di massa con una valenza antropologica essenzialmente universale.

Can health beliefs help in explaining attendance to follow-up care? The Swiss Childhood Cancer Survivor Study

Objective: Improved treatment has increased the survival of childhood cancer patients in recent decades, but follow-up care is recommended to detect and treat late effects. We investigated relationships between health beliefs and follow-up attendance in adult childhood cancer survivors. Methods: Childhood cancer survivors aged younger than 16 years when diagnosed between 1976 and 2003, who had survived for more than 5 years and were currently aged 201 years, received a postal questionnaire. We asked survivors whether they attended follow-up in the past year. Concepts from the Health Belief Model (perceived susceptibility and severity of future late effects, potential benefits and barriers to follow-up, general health value and cues to action) were assessed. Medical information was extracted from the Swiss Childhood Cancer Registry. Results: Of 1075 survivors (response rate 72.3%), 250 (23.3%) still attended regular followup care. In unadjusted analyses, all health belief concepts were significantly associated with follow-up (po0.05). Adjusting for other health beliefs, demographic, and medical variables, only barriers (OR50.59; 95%CI: 0.43–0.82) remained significant. Younger survivors, those with lower educational background, diagnosed at an older age, treated with chemotherapy, radiotherapy, or bone marrow transplantation and with a relapse were more likely to attend follow-up care. Conclusions: Our study showed that more survivors at high risk of cancer- and treatmentrelated late effects attend follow-up care in Switzerland. Patient-perceived barriers hinder attendance even after accounting for medical variables. Information about the potential effectiveness and value of follow-up needs to be available to increase the attendance among childhood cancer survivors.