975 resultados para Socialism and Catholic Church.


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Drawing its information from different documents in Portuguese and French archives, this article examines the evolution of Portuguese colonial policies regarding Islam, focusing the special case of Mozambique. Such policies evolved from an attitude of neglect and open repression, prevalent in the early years of the colonial war, when Muslims were perceived as main supporters of the anti-colonial guerrilla in northern Mozambique, to a more nuanced approach that tried to isolate ‘African Muslims’ from foreign influences in order to align them with the Portuguese combat against the anti-colonial movement. The article analyses the latter strategy, assessing its successes and failures and the contributions made by several actors that were engaged in this achievement: the Catholic Church, the core of political power and its local ramifications in the colonies.

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Este artigo examina a forma como as políticas colónias portuguesas de enquadramento do Islão na Guiné e em Moçambique evoluíram de uma representação do muçulmano como ameaça para uma imagem mais conciliadora, pela qual os muçulmanos poderiam ser potenciais aliados do poder português na guerra contra os movimentos nacionalistas. Sendo ambas as representações marcadas pela ambivalência, a primeira predominou até ao final da década de 50 e a segunda desenhou-se em meados dos anos 60, acompanhando o restante trajecto das guerras coloniais. As duas imagens corresponderam a diferentes formas de lidar com a dimensão transnacional do Islão e com o seu alegado impacto sobre o colonialismo português em África. O artigo analisa essas estratégias, abordando a participação que nelas teve a Igreja Católica, o aparelho central de poder e as suas ramificações locais nas colónias.

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Tese de Doutoramento em Ciências da Cultura - Especialidade em Culturas do Extremo Oriente

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Dissertação de mestrado em Relações Internacionais

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Fanon, Senghor, and Ela took a radical stance in criticising the structures and mechanisms of power in hegemonic situations and relations between colonial subjects and colonial masters. They aimed to liberate African societies by decolonising the mind, culture and religion of colonial subjects. In this respect, we are concerned with the continuities and ruptures of the colonial encounter and its unequal relationships. Switzerland does not have an official colonial history and yet, Swiss companies and migrants were and are part of the world's colonies. In our contribution, we question what makes an event postcolonial : in other words, how are postcolonial relations negotiated in Switzerland? We discuss this question by analysing two annual sacred journeys in Switzerland that have been invented for and by African Christians (clerics and laity) together with the leaders of the Swiss Catholic church : one to the relics of African saints in St. Maurice, canton Valais and the other to the Black Madonna, the Virgin Mary of Einsiedeln, in the canton Schwyz. These events are empowered by the performance of African choirs - their music, dance, and costumes - but to which end and in which way?

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L'auteur s'interroge sur la catégorie d'intellectuel organique, que le philosophe marxiste Antonio Gramsci avait appliquée à l'Église catholique. Une relecture de ce concept conduit à développer un portrait critique du théologien comme penseur ecclésial, universitaire et public (à la suite de David Tracy). Cette triple appartenance du théologien, bien comprise, n'est pas contraire à sa liberté de parole et d'action, liberté qui découle de l'Évangile et qui peut s'affirmer dans le contexte d'une modernité revisitée. La tradition protestante offre une vision dynamique et réaliste de cette liberté du théologien, comprise comme loyauté critique, sans rien nier des tensions et des contraintes qui sont les siennes. The author examines the category of organic intellectual, applied by the Marxist philosopher Antonio Gramsci to the Catholic Church. A new interpretation of this category allows to develop a critical portrait of the theologian as ecclesial, academic and public thinker (following David Tracy). The well-interpreted dependence of the theologian towards church, university and society is not contradictory to his freedom of speech and action. This freedom is a consequence of the Gospel and has a good impact in the context of a revisited modernity. The protestant tradition offers a dynamic and realistic vision of such a freedom of the theologian, understood as critical loyalty, without denying the tensions and the constraints inherent to his or her situation.

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In this report for the Medico Social Research Board the author provides an overview of the drug problem in Dublin's inner city. On 12-14 July 1982 the author visited the Sean Mac Dermott street area of the inner city, the Eastern Health Board, Coolmine Community, Jervis Street Drug Advisory and Treatment Centre and the Garda drug squad. From these interviews, the author concludes that Dublin's inner city has a serious problem with drug use, in particular the injecting of heroin. Heroin addicts steal on a regular basis to fund their habit, and frequently inject themselves in public spaces of local authority flat complexes. Despite the best efforts of the support services (Social workers, doctors, Gardai and clergy) there is a high prevalence of injecting heroin use. There has also been abuse of prescription services. Addicts frequently seek opiates from a small number of doctors who are willing to prescribe. Drug education is severely lacking or inappropriate, according to the author, and the Garda drug squad is severely over stretched. While cannabis use is said to be prevalent in Dublin's two universities, drug use has been most problematic in the deprived parts of the city. The author presents the drug epidemic, which has developed over the last two years, in moral terms, and wonders if Christian society, in particular the Catholic Church, and the health authorities can do anything to stop the crisis from worsening. Recommendations include; conducting epidemiological surveys to determine the true extent of the problem, cross disciplinary co-operation, greater drug awareness through education, and more rehabilitation units.This resource was contributed by The National Documentation Centre on Drug Use.

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The experience of the Netherlands in relation with the legalization and practice of euthanasia is better known in Spain than the Belgian experience in this matter. But the historical process of social debate in Belgium has many specific details which should be known by Spanish healthcare professionals, bioethicists, politicians and lawyers. This paper begins with a comparative analysis of both countries: Spain and Belgium and follows with a description of the milestones of the historical process of debating and, finally, passing the Belgian Law on Euthanasia in 2002. The next chapter consists of a description of the main contents of this important Law. The paper continues then with an approach to the epidemiology of the practice of euthanasia in Belgium and finishes with a description of the different positions of the actors of the process. Two positions are described more in depth: the opinion of the specialists in palliative care, and the opinion of the Catholic Church. The paper ends underlining the reason for the incorporation of the Belgian experience on euthanasia to the debate about the possibility of legalizing euthanasia in Spain.

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Résumé Alors que les pratiques religieuses régulières diminuent et que les groupes religieux majoritaires perdent des membres formellement enregistrés, une évènementisation de l'appartenance religieuse peut être observée depuis environ deux décennies. Dans un premier exemple, l'auteure montre que le réseau transnational de la confrérie soufie des Mourides resserre les liens entre adeptes dans un contexte migratoire qui tend à fragiliser les relations sociales. La confrérie y fait face à travers une spectacularisation de la pratique religieuse, occupant l'espace public à Harlem ou, dans une moindre mesure, à Paris. Le second exemple traite du pèlerinage aux Saintes et Saints d'Afrique dans la ville valaisanne de Saint Maurice. Ce dernier fut inventé par l'Église catholique suisse afin d'attirer des migrants africains, mais aussi afin de redynamiser une pratique religieuse ordinaire en perte de vitesse. L'évènement a lieu en même temps que le pèlerinage de Namugongo en Ouganda, réunissant plus d'un demi-million de personnes. Les communautés évènementielles ainsi créées sont-elles durables ou plutôt liquides ? Abstract While regular religious practice is decreasing and the major religious groups are losing formally registered members, a 'spectacularization' of religious belonging can be observed over the last two decades. The author presents two examples to support this argument. In the first, the transnational network of the Murids, a Sufi brotherhood, has tried to reinforce the relations between its members, which become fragile during migration. The brotherhood occupies a public space in Harlem, and, to a lesser extent, in Paris, in a spectacularization of religious belonging, in order to remain attractive to migrants. The second example deals with the pilgrimage dedicated to African Saints in the Swiss town of Saint Maurice. This event was invented by the missionary service of the Swiss Catholic Church in order to attract African migrants, but also in order to make ordinary religious practice more appealing. The event takes place at the same time as the Ugandan pilgrimage of Namugongo, which assembles more than half a million people. However, are these 'event communities' sustainable or ephemeral?

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In my PhD dissertation, I have examined a group of people of Scandinavian origin received by Ospizio dei Convertendi. This group has been hitherto largely unknown to historical research. The Ospizio was an institute founded by the Oratorian Congregation in Rome in 1673 to provide religious instruction and material aid to both recent and aspirant converts to Roman Catholicism. My research traces the profile of converts and a typology of motives, examining different factors which influenced the conversion process. I show that the key factors were often of a social rather than a religious nature. Moreover, I have analyzed the hospice in the context of Counter-Reformation charity as well. In terms of numbers, the Scandinavians formed a somewhat marginal yet not insignificant group within the Roman hospice. Out of a total of 2203 guests received between 1673 and 1706, 4.6 % were Scandinavians: 74 Swedes (including Finland and Livonia) and 27 Danes (including Norway). They came from a rigorously Protestant region which reacted to Catholicism with severe legislative measures. Converts to Catholicism risked confiscation of their goods, expulsion or even capital punishment. Since both Sweden and Denmark were practically impenetrable to Catholicism at the time and clandestine missionary attempts often failed before they had even properly started, the Roman Catholic Church shifted its interest towards Northerners arriving in Rome, a preferred destination for young noblemen, artists and migrant craftsmen. The material related to Ospizio dei Convertendi, conserved in the Vatican archives, is a scarcely known yet unusually rich source, not only for the religious history of our continent, but also for social history and the study of migration in early modern Europe. It contains a wealth of information about members of the subordinate classes, of their travels and lives in Europe. The profile delineated in these documents is of individuals who had a wide range of different professions and different aspirations. These documents encompass a vast social spectrum that was highly mobile on a continent which by that time had become pluriconfessional. Therefore, these migrants faced the complex religious reality in their everyday life. The principal corpus of my research consists of two types of manuscript sources created for administrative and in a way also for apologetic purposes of the Roman Catholic Church. My starting point is the Primo registro generale of Ospizio dei Convertendi. This is a volume in which the following information about each guest was registered: name, nationality, city of origin, age, sex, profession, confession professed before converting, date of arrival, departure, abjuration and baptism. Typically, the convert was male, originating from Stockholm or Copenhagen, from 21 to 30 years of age. The biggest occupational groups in descending order were soldiers, noblemen, craftsmen and sailors. Thus the data reflects a multiform reality of interurban and long distance migration, ideals regarding the education of young noblemen and gentry as well as the need of European armies to hire foreign mercenaries in their various campaigns. Against this background the almost total absence of women is hardly surprising: there is only one woman in the material I have studied. The second main source, Nota degl’ospiti ricevuti e spese fatte per essi, sheds more light on the choices of the converts, their motivations and their lives outside Scandinavia before reaching Rome. This narrative material permits an analysis which completes but also goes far beyond the columns of the Institute’s general register. This material consists of reports written by Catholic priests based on an interview conducted upon each guest’s arrival. The material frequently includes information on what the converts would do following their departure from the Institute as well. These sources have a specific narrative form and contain short biographies, list reasons for converting and information about the journey from the North to the Mediterranean - a journey which in many cases took several years. Moreover, they show that certain unorthodox practices such as calling on the saints and pleading for help from them were not uncommon in the Protestant popular religion. The recording of information on conversions from Protestantism to Catholicism reflects both religious and social interest on the part of the receiving institute. The information obtained was used for the purposes of religious teaching, for finding adequate ways of inserting the convert into Italian society so that he could earn a living, and to find effective methods to convert others with a similar cultural and geographical background. The stories recorded were based on interviews with the newly-arrived, information obtained from a travel companion or fellow countrymen, or from written documents the aspirant converts carried with them. These sources illustrate, although sometimes in rather simplified ways, the circumstances and motivations which were relevant to the choice of changing one’s confession. In addition, I have examined petitions addressed to the hospice and other Roman authorities in order to get financial aid. These petitions were written by Italian scrittori, and they contain certain conventions and topoi of presenting the conversion with the purpose of improving the chances of obtaining financial aid. It is through these filters, which may seem initially almost invisible, that the remote voice of the converts reaches us. The results of the analysis are particularly interesting because they disagree with some of the principal conclusions of previous work on the subject. First, earlier research has focused almost exclusively on the conversions of noblemen, and has argued, second, that the Queen Christina of Sweden was the driving force behind their change of confession. The sources examined for this dissertation present a profile of long-distance migrants, many of them members of the subordinate classes, who were looking for ways to make their living in Europe. These people had in many cases left their country of origin several years earlier and not for religious reasons, so, crucially, we are not dealing with confessional migration in these cases. Rather, conversion was a complex process, intricately tied up with strategies of survival, integration and upward social mobility. At the same time, while these components are significant on their own right, they do not necessarily point to the absence of motivations of a more clearly religious nature.

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Kirjallisuusarvostelu

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Observational studies suggest there are clinical benefits to moderate red wine (RW) consumption. However, the effects on coronary vasculature and overall lifestyle are unclear. We investigated whether a lifestyle of regular long-term RW consumption is associated with changes in coronary plaque burden, calcium score, carotid intima/media thickness, endothelial function, and metabolic variables, compared with alcohol abstinence. Healthy volunteers were evaluated by coronary computed tomography angiography (CTA) as well as carotid and brachial artery ultrasound. Nutritional status, psychological status, and metabolic variables were assessed. The study included 101 drinkers [aged 58.9±7.3 years (means±SD)], from wine brotherhoods, and 104 abstainers, from Anglican, Evangelical and Catholic churches both in the city of São Paulo, Brazil. No significant differences in demographics were noted. Lesion prevalence per patient assessed by coronary CTA and classified as absent (0), 1-25, 26-49, and ≥50% stenosis was similar between groups. When analyzed by individual arteries, i.e., left anterior descending, circumflex, and right coronary, prevalence was also not different. On the other hand, calcium scores were higher among drinkers than abstainers (144.4±362.2 vs 122.0±370.3; P<0.01). However, drinkers reported less history of diabetes and exercised more. RW drinkers consumed 2127.9±387.7 kcal/day while abstainers consumed 1836.0±305.0 (P<0.0001). HDL cholesterol was significantly higher among drinkers compared to abstainers (46.9±10.9 vs 39.5±9.0 mg/dL; P<0.001), while fasting plasma glucose was lower (97.6±18.2 vs 118.4±29.6 mg/dL; P<0.02). Liver enzymes were normal in both groups. In conclusion, long-term wine drinkers displayed a similar plaque burden but greater calcium score than abstainers, despite a more atherogenic diet, and the mechanisms for the increased calcium scores in the former remain speculative.

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Survey map of the Second Welland Canal created by the Welland Canal Company showing the areas in and around Port Dalhousie and Grantham Township. Identified structures associated with the Canal include Lock 1, Lighthouse, Lighthouse Keeper's House, East and West Piers, Harbour, Waste Weir, Store House, Collector's Office, Collector Assistant Office, Lock Tender's House and the new towing path. Features of the First Welland Canal are noted in red ink and includes the old Harbour, old Lock 1, old towing path and the original bed of the Twelve Mile Creek. The surveyors' measurements and notes can be seen in red and black ink and pencil. Local area landmarks and businesses are also identified and include streets and roads (ex. Lock Street and Colonel Clark's Cattle Road), Alex Muir's Dry Dock, RandJ Laurie Flouring Mill, R. Laurie and Company Grist Mill, A. Morrison Saw Mill, Johnson's Tavern, a store and a church. Properties and property owners of note are: Concession 1 Lots 21 and 22, John Christie, John Clark, N. Pawling, William Pawling, W. Carter, G.A. Clark, J. Maven, Mrs. Wood, James Drabble and J. Woodall.

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Survey map of the Second Welland Canal created by the Welland Canal Company showing the Grantham Township between the Town of St. Catharines and Merritton. Identified structures associated with the Canal include Locks 8, 9, and 10, waste weirs, the towing path, and several floating bridges. The surveyors' measurements and notes can be seen in red and black ink and pencil. Several stones and tree stumps likely used in the measurements are identified on the map. Local area landmarks are also identified and include streets and roads(ex. Macadamized Road to Thorold), J. Hamilton's Hotel, a school house, McCoy's Farm House, Bradley's House, O. Phelps Saw Mill, Disher and Hait's Woolen Mill, Centreville Mills, a bridge, several barns, and a number of structures (possibly houses, cabins, or shops) belonging to: P. McCoy, E. McLachlan, T. Wilson, W. Wilson, M. Bradley, S. Bradley, P. Boyle, J. Bradley, E. Grant, and W. Church. Lock 12 and 15 of the original canal are also identified. Properties and property owners of note are: Concession 8 Lots 12, 13 and 14, O. J. Phelps, P. McCoy, A. Bradley, C. Bradley, T. Reed, O. Clifford, J. Bradley, W. C. Loan Company, Duffin, and T. Towers Mill Lot.

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Survey map of the Second Welland Canal created by the Welland Canal Company showing the canal at Port Robinson. Identified structures and features associated with the Canal include the Deep Cut, Old Channel of Canal, and the towing path. The surveyors' measurements and notes can be seen in red and black ink and pencil. Local area landmarks are also identified and include streets and roads (ex. Road to Port Allanburg), the Spoil Bank, an island, several bridges, and a church. Several unidentified structures are present but not labeled. Properties and property owners of note are: Lots 202, 203, and 204. Lot 203 is divided into several properties labeled A - J. Owners of these properties include James McCoppen, John Coulter, James Griffith, John C. Jordan, W. Hendershot, John Greer, Charles Richards, C. Stuart, and S. D. Woodruff. Other property owners include D. McFarland.