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catholicism</title> <meta name="description" content="Search results for: catholicism"> <meta name="keywords" content="catholicism"> <meta name="viewport" content="width=device-width, initial-scale=1, minimum-scale=1, maximum-scale=1, user-scalable=no"> <meta charset="utf-8"> <link href="https://cdn.waset.org/favicon.ico" type="image/x-icon" rel="shortcut icon"> <link href="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/css/bootstrap.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/plugins/fontawesome/css/all.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/css/site.css?v=150220211555" rel="stylesheet"> </head> <body> <header> <div class="container"> <nav class="navbar navbar-expand-lg navbar-light"> <a class="navbar-brand" href="https://waset.org"> <img src="https://cdn.waset.org/static/images/wasetc.png" alt="Open Science Research Excellence" title="Open Science Research Excellence" /> </a> <button class="d-block d-lg-none navbar-toggler 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id="custom-search-input"> <div class="input-group"> <i class="fas fa-search"></i> <input type="text" class="search-query" name="q" placeholder="Author, Title, Abstract, Keywords" value="catholicism"> <input type="submit" class="btn_search" value="Search"> </div> </div> </form> </div> </div> <div class="row mt-3"> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Commenced</strong> in January 2007</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Frequency:</strong> Monthly</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Edition:</strong> International</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Paper Count:</strong> 10</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: catholicism</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">10</span> Conversion from Catholicism to Islam in and out of Prison: A Comparative Study</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Nerissa%20Gloria%20Balboa">Nerissa Gloria Balboa</a>, <a href="https://publications.waset.org/abstracts/search?q=Aire%20Yukdawan"> Aire Yukdawan</a>, <a href="https://publications.waset.org/abstracts/search?q=Venice%20Gordula"> Venice Gordula</a>, <a href="https://publications.waset.org/abstracts/search?q=Rhea%20Jannagen%20Curva"> Rhea Jannagen Curva</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This research examined the lived experiences and compared their similarities and differences of former Catholics turned Muslim converts in and out of prison. Qualitative comparative study with an Interpretative Phenomenological Analysis approach was used to explore the lives of Muslim converts. Interviews were conducted at Islamic Studies, Call and Guidance of the Philippines (ISCAG) and Tarbiyyah Islamic Female Institute for Muslim converts out of prison, New Bilibid Prison (NBP) and Correctional Institution for Women (CIW) for Muslim converts in prison. Results of the study show that first, for Muslim converts out of prison, exploration begins through (1) experiences of Catholicism as a norm in the family and eventual realization of its emptiness in practice, (2) experiences of Islam as a norm in the environment and discovery of meaningfulness of Islam (3) experiences of gradual holistic transformation of being a Muslim; and (4) experiences of extension of oneself towards family and society. Secondly, for Muslim converts in prison, exploration begins through (1) experiences of Apathy towards Catholicism and eventual deviation from moral standards, (2) experiences of prison condition as an environment of reflection on spirituality; and (3) experiences of positive effects of being a Muslim inside Prison. Comparisons show that there exists similarities and differences across the two settings in terms of (1) experiences of Catholicism and the degree of its internalization and actualization, (2) experiences of Islamic encounters and the process of conversion; and (3) experience of Islamic devotion and Islamic construct for the self. Theoretical bases of religious conversion found in unique contexts are discussed, initiating a paradigm shift of thinking that is needed to address the deeply rooted prejudices within Catholic and Islamic circles. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Catholicism" title="Catholicism">Catholicism</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20conversion" title=" Islamic conversion"> Islamic conversion</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20psychology" title=" social psychology"> social psychology</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a> </p> <a href="https://publications.waset.org/abstracts/62343/conversion-from-catholicism-to-islam-in-and-out-of-prison-a-comparative-study" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/62343.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">398</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">9</span> Sociological Review of the Implantation of New Religious Movements in Spain</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mar%C3%ADa%20Del%20Mar%20Ramos-Lorente">María Del Mar Ramos-Lorente</a>, <a href="https://publications.waset.org/abstracts/search?q=Rafael%20Mart%C3%ADnez-Mart%C3%ADn"> Rafael Martínez-Martín</a> </p> <p class="card-text"><strong>Abstract:</strong></p> More than 40 years have passed since the Spanish Constitution in force today was approved in 1978. The period prior to that Constitution, which marked the transition to democracy, was marked by National Catholicism, which actively limited the existence of religions other than Catholicism in the national territory. The approval of this norm allowed the opening in many aspects, including the religious one. This work will profusely describe the evolution of the appearance of religious minorities in Spain from the moment of the transition, in which the space for religious freedom appears up to the present. The methodology is twofold. On the one hand, qualitative analysis of the legislation has allowed the religious opening. On the other, the quantitative analysis of the NMRs implemented in Spain. The entire analysis establishes the increase in religious organizations as a result, with notable variations across the territory. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=new%20religious%20movements" title="new religious movements">new religious movements</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20minorities" title=" religious minorities"> religious minorities</a>, <a href="https://publications.waset.org/abstracts/search?q=sociological%20analysis" title=" sociological analysis"> sociological analysis</a>, <a href="https://publications.waset.org/abstracts/search?q=Spain" title=" Spain"> Spain</a> </p> <a href="https://publications.waset.org/abstracts/156551/sociological-review-of-the-implantation-of-new-religious-movements-in-spain" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/156551.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">165</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">8</span> The Catholic Aristotle: Metaphysics and the Transubstantiation of the Eucharist </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Elizabeth%20Latham">Elizabeth Latham</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Aristotle’s definition of substance from Metaphysics is relevant to the Catholic transubstantiation of the Eucharist, the idea that the actual substance of bread and wine is replaced by the substance of the body and blood of Christ. Assuming the physiological nature of the subjects do not change, the Aristotelian view on the nature of substance seems to be incompatible with this belief, since bread and wine have essential qualities different from those of flesh and blood. However, based on a theological view of the essence of the body and blood of Christ as salvation along with the essence of Eucharist, transubstantiation can fit within Aristotle’s brackets. This is one step further than theologians like Aquinas have gone in their similar discussions. Using his work as a method by which to understand the apparently impossible act of transforming food to flesh provides a logical angle on a question of faith. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=aristotle" title="aristotle">aristotle</a>, <a href="https://publications.waset.org/abstracts/search?q=catholicism" title=" catholicism"> catholicism</a>, <a href="https://publications.waset.org/abstracts/search?q=eucharist" title=" eucharist"> eucharist</a>, <a href="https://publications.waset.org/abstracts/search?q=metaphysics%20transubstantiation" title=" metaphysics transubstantiation"> metaphysics transubstantiation</a> </p> <a href="https://publications.waset.org/abstracts/111918/the-catholic-aristotle-metaphysics-and-the-transubstantiation-of-the-eucharist" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/111918.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">156</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">7</span> Carl Schmitt in the Age of Immanence: A Critical Reading</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Manuel%20Iretzberger">Manuel Iretzberger</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper aims to uncover the ideological aspects in the political thought of Carl Schmitt, who is enjoying an ever-increasing popularity in various academic fields, following in the wake of rising interest in questions of sovereignty and legitimacy. Given Schmitt’s biography, i.e. his role as the ‘Crown Jurist of the Third Reich’ (Gurian), an extraordinarily thorough examination is necessary; however, instead of merely ‘deconstructing’ his works, certain ontological truths he might have attained, shall be taken seriously. To this end, his notions of politics and the state of exception are scrutinized, which are indeed considered intriguing, yet prove to be enigmatic and impalpable at the core when read closely. In order to explain this conjuncture, both Schmitt’s philosophy of history and his ‘secret discussion’ (Agamben) with Walter Benjamin are depicted. As it turns out – it is argued – his concept of the Political has to be conceived of as embedded in a much broader context: In a post-transcendental, immanent age, he regards traditional modes of representation as no longer feasible and clings to authoritarianism as a surrogate – his Catholicism plays a decisive role here, forcing him to inject normatively biased assumptions into his political writings. Seeing Schmitt perform ‘rearguard action’ not only serves to disarm his work of most of its menacing aura, it also allows drawing conclusions about ways of legitimatizing democratic rule in modern times, as the paper tries to outline in its last section. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Benjamin" title="Benjamin">Benjamin</a>, <a href="https://publications.waset.org/abstracts/search?q=history" title=" history"> history</a>, <a href="https://publications.waset.org/abstracts/search?q=immanence" title=" immanence"> immanence</a>, <a href="https://publications.waset.org/abstracts/search?q=Schmitt" title=" Schmitt"> Schmitt</a>, <a href="https://publications.waset.org/abstracts/search?q=sovereignty" title=" sovereignty"> sovereignty</a> </p> <a href="https://publications.waset.org/abstracts/45934/carl-schmitt-in-the-age-of-immanence-a-critical-reading" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/45934.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">294</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">6</span> Polish Catholic Discourse on Gender Equality in the Face of Social and Cultural Changes in Poland</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Anna%20Jagielska">Anna Jagielska</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Five years ago, the word ‘gender’ was discussed in Poland exclusively in academic contexts. One year later, it was chosen as the word of the year and omnipresent in the Polish media. The rapid career of this word is due to the involvement of the Polish church hierarchy who strategically brought this term into relation with abortion, pornography and paedophilia. ‘Gender’ is more than a political slogan. It is a symbol of social anxiety and moral panic in Poland which need to be historically considered. The aim of this paper is to present selected rhetorical strategies used by the Polish Catholic clergy who strive to have an impact on the current gender discourse in Poland. In particular, the gender debate, culminated in the pastoral letter of the Bishops' Conference of Poland, will be discussed. The church’s protest against the Council of Europe’s Convention on Preventing and Combating Violence against Women and Domestic Violence will be analyzed and the recent heated debates in Poland on contraception, abortion, in vitro fertilization, and sex education will be mentioned. To provide explanations on the specificity of Polish gender debates the role of the Catholic Church in the fall of communism in Poland as well as the charismatisation of Polish society by Pope John Paul II will be explained. The social constructions of communism and feminism which are manifested in both written and symbolic contracts on gender equality between the Church and the State will be demonstrated. At the end of the paper, theories about the changing role of religion in society will be applied. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=gender" title="gender">gender</a>, <a href="https://publications.waset.org/abstracts/search?q=Poland" title=" Poland"> Poland</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=catholicism" title=" catholicism"> catholicism</a>, <a href="https://publications.waset.org/abstracts/search?q=feminism" title=" feminism"> feminism</a> </p> <a href="https://publications.waset.org/abstracts/70648/polish-catholic-discourse-on-gender-equality-in-the-face-of-social-and-cultural-changes-in-poland" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/70648.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">290</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5</span> Social Semiotics in the Selected Films of Chito S. Roño</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hannah%20Jennica%20P.%20Ello">Hannah Jennica P. Ello</a>, <a href="https://publications.waset.org/abstracts/search?q=Regina%20Via%20G.%20Garcia"> Regina Via G. Garcia</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Films are famous expressions of art in the country. As an expression of art, it serves as a medium in which a culture is reflected. This paper studied how films reflected the Filipino culture. In this study, social semiotics was used to analyze the semiotic resources identified in the film. The films studied were 'Feng Shui', 'Sukob', and 'The Healing', which were three of the highest grossing horror films of Chito S. Roño. The objectives of the paper were (1) to identify the semiotic resources in the film, (2) to extract their meanings, and (3) to determine how these resources were perceived in the Filipino culture. The semiotic resources identified in each film are organized into three categories: color, practices and supernatural occurrences. Each semiotic resource is analyzed through the four dimensions of social semiotics, genre, style, modality, and discourse. For color, some of the semiotic resources identified are red, white and blue; for practices, Hagiolatry, and Mariolatry, faith healing and the belief in superstitions; and for supernatural occurrences, haunting ghosts, doppelganger attacks and returning from the dead were identified. The practices that are prominent in the films are Hagiolatry and Mariolatry, belief in feng shui and belief in faith healers and albularyos. The belief of these practices shows that Filipinos have a dual faith; belief in religion and a belief in superstitions. In short, Filipinos highly practice folk Catholicism and because of this, a mixture of different cultures can be seen, as having molded the Filipino culture to what it is today. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=culture" title="culture">culture</a>, <a href="https://publications.waset.org/abstracts/search?q=film" title=" film"> film</a>, <a href="https://publications.waset.org/abstracts/search?q=semiotics" title=" semiotics"> semiotics</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20semiotics" title=" social semiotics"> social semiotics</a> </p> <a href="https://publications.waset.org/abstracts/76923/social-semiotics-in-the-selected-films-of-chito-s-rono" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/76923.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">338</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">4</span> Our Shared Humanity: Bridging the Great Divide of Different Religions</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Aida%20Raissi">Aida Raissi</a>, <a href="https://publications.waset.org/abstracts/search?q=Holly%20Wong"> Holly Wong</a>, <a href="https://publications.waset.org/abstracts/search?q=Elma%20Raissi"> Elma Raissi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Background: Connection is a primal need established during infancy and reiterated in many forms of social interaction. When we make connections with others we experience growth, continuity, and gain an understanding of the other’s sense of the world. Feeling socially connected to another individual or community has been shown to increase self-esteem, happiness, and meaning. However, feeling connected to another individual or a specific community may also decrease the motivation to seek connection with more distant individuals or communities. Furthermore, we allow ourselves to interact with those in other communities as apart from us, and in some cases, to dehumanize their existence. Objective: The aim of this project is to bridge the gap between different communities, specifically religious communities and foster feelings of connection as one with all members through the medium of art, specifically photography. Method: Members of all major faiths including Agnosticism, Atheism, Buddhism, Catholicism, Christianity, Ismaili, Jewish, Ja’far Shia, Sunni will be interviewed. Participants will be asked to partake in a brief interview of two parts: A. Answering two questions: 1. What are you most looking forward to in the future, and why? 2. What does religion mean to you? B. Having their picture taken. Our questions aim to elicit individual stories that together, show that we have more in common, than differences, despite our faiths. With the completion of the interviews, the responses will be compiled together and major themes will be identified. Impact: The resulting stories and corresponding individual pictures provide an excellent opportunity to encourage and inspire people to get to know those of other beliefs and values, participate in each other’s communities and develop a sense of oneness within our shared humanity. Knowledge translation: The personal stories, and the common themes they illustrate, will be shared with various audiences, including the general public, academia and targeted groups such as students. This will be done through displaying the photographs and responses at art galleries, conferences, in print and online. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=social%20justice" title="social justice">social justice</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=connection" title=" connection"> connection</a>, <a href="https://publications.waset.org/abstracts/search?q=understanding" title=" understanding"> understanding</a>, <a href="https://publications.waset.org/abstracts/search?q=community" title=" community "> community </a> </p> <a href="https://publications.waset.org/abstracts/13950/our-shared-humanity-bridging-the-great-divide-of-different-religions" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/13950.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">400</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">3</span> Introduction, Establishment, and Transformation: An Initial Exploration of the Cultural Shifts and Influence of Fa Yi Chong De, Yi-Kuan-Tao in Malaysian Chinese Community</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Lim%20Pey%20Huan">Lim Pey Huan</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Yi-Kuan-Tao has been developing in Malaysia for nearly 60 years. It was initially introduced from mainland China and later from Taiwan starting from the 1970s. Yi-Kuan-Tao was considered a 'new religion' for the local Chinese community in Malaysia in its early stages, as Chinese immigrants primarily practiced Taoism, Buddhism, Christianity, or Catholicism upon settling in the region. The overseas propagation and development of Yi-Kuan-Tao today primarily occur through Taiwanese temples, which began spreading abroad as early as 1949. Particularly since the 1970s, with the rapid economic growth of Taiwan, various branches of Taiwanese Yi-Kuan-Tao have gained economic strength to propagate abroad, further expanding the influence of Yi-Kuan-Tao overseas. Southeast Asia is the region out from Taiwan where the propagation and development of Yi-Kuan-Tao are fastest and most concentrated. With approximately over 6 million Chinese inhabitants, Malaysia's pursuit of traditional Chinese culture has led to a flourishing interest in Yi-Kuan-Tao, particularly its advocacy of the unity of Confucianism, Buddhism, and Taoism, with an emphasis on promoting Confucian thought. Moreover, Taiwan's rapid economic development since the 1970s has enabled Yi-Kuan-Tao to allocate significant human and financial resources for external propagation efforts. Additionally, Malaysia's government has adopted a relatively tolerant policy towards religion since that time, further fostering the flourishing development of Yi-Kuan-Tao in Malaysia. Furthermore, this thesis aims to strengthen the lineage and continuity of the Yi-Kuan-Tao tradition, particularly the branch of Fa Yi Chong De, through the perspective of Heavenly Mandate (天命). By examining the different origins and ethnic backgrounds, it investigates how the Malaysian Chinese community has experienced different changes through the cultural baptism of religion, thus delving into the religious influence of Yi-Kuan-Tao. Given that the Fa Yi Chong De Academy in Taiwan is currently in an active development and construction phase, academic works related to Yi-Kuan-Tao will lay a more solid academic foundation for the future establishment of the academy. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=initial%20exploration" title="initial exploration">initial exploration</a>, <a href="https://publications.waset.org/abstracts/search?q=cultural%20shifts" title=" cultural shifts"> cultural shifts</a>, <a href="https://publications.waset.org/abstracts/search?q=Yi-Kuan-Tao" title=" Yi-Kuan-Tao"> Yi-Kuan-Tao</a>, <a href="https://publications.waset.org/abstracts/search?q=Malaysian%20Chinese%20community" title=" Malaysian Chinese community"> Malaysian Chinese community</a> </p> <a href="https://publications.waset.org/abstracts/183153/introduction-establishment-and-transformation-an-initial-exploration-of-the-cultural-shifts-and-influence-of-fa-yi-chong-de-yi-kuan-tao-in-malaysian-chinese-community" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/183153.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">78</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">2</span> Spirits and Social Agency: A Critical Review of Studies from Africa</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sanaa%20Riaz">Sanaa Riaz</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Spirits occupy a world that simultaneously dwells between the divine and the earthly binary while speaking to all forces of nature, marginality, and extremity in between. This paper examines the conceptualizations, interactions with, and experience of spiritual beings in relation to the concept of self and social agency, defined as a continuum of cooperation leaving those involved with an enhanced or diminished perception of self-agency. To do justice to the diverse mythological and popular interpretations of spirit entities, ethnographic examples from Africa, in particular, will be used. An examination of the nature and role of spirits in Africa allows one to understand the ways in which colonial influences brought by Catholicism and Islam added to the pre-colonial repertoire and syncretic imaginations of spirits. A comprehensive framework to analyze spirits requires situating them as a cognitive configuration of humans to communicate with other humans and forces of nature to receive knowledge about the normative in social roles, conduct, and action. Understanding spirits also requires a rethinking of the concept of self as not one encapsulated in the individual but one representing positionalities in collective negotiations, adversity, and alliances. To use the postmodern understanding of identity as a far from a coherent collection of selves fluidly moving between and dialoguing with gravitational and contradictory social forces, benevolent and maleficent spirit forces represent how people make sense of their origin, physiological and ecological changes, subsistence, and political environment and social relations. A discussion on spirits requires examining the rituals and mediational forces and their performance that allow participants to tackle adversity, voicelessness and continue to work safely and morally for the collective good. Moreover, it is important to see the conceptualization of spirits in unison with sorcery and spirit possession, central to voodoo practices, also because they speak volumes about the experiences of slavery and marginalization. This paper has two motives: It presents a critical literature review of ethnographic accounts of spirit entities in African spiritual experiences to examine the ways in which spirits become mediums through which the self is conceptualized and asserted. Second, the paper highlights the ways in which spirits become a medium to represent political and sociocultural ambiguities and desires along a spectrum of social agencies, including joint agency, vicarious agency, and interfered agency. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=spirits" title="spirits">spirits</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20agency" title=" social agency"> social agency</a>, <a href="https://publications.waset.org/abstracts/search?q=self" title=" self"> self</a>, <a href="https://publications.waset.org/abstracts/search?q=ethnographic%20case%20studies" title=" ethnographic case studies"> ethnographic case studies</a> </p> <a href="https://publications.waset.org/abstracts/166637/spirits-and-social-agency-a-critical-review-of-studies-from-africa" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/166637.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">66</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1</span> Biliteracy and Latinidad: Catholic Youth Group as a Site of Cosmopolitan Identity Building</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Natasha%20Perez">Natasha Perez</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This autobiographical narrative inquiry explores the relationship between religious practice, identity, language and literacy in the author’s life experience as a second-generation Cuban-American growing up in the bilingual spaces of South Florida. The author describes how the social practices around language, including the flexibility to communicate in English and Spanish simultaneously, known as translanguaging, were instrumental to developing a biliterate cosmopolitan identity, along with a greater sense of Latinidad through interactions with diverse Latinx church members. This narrative study involved cycles of writing, reading, and reflection within a three-dimensional narrative inquiry space in order to discover the ways in which language and literacy development in the relationship between the personal and the social, across time and space, as historically situated phenomena. The findings show that Catholic faith practices have always been a source and expression of Cuban-ness, a means of sustaining Cuban identity, as well as a medium for bilingual language and literacy practice in the author’s life. Despite lacking formal literacy education in Spanish, she benefitted from the Catholic Church’s response to the surge of Spanish-speaking immigrants in South Florida in the 1980s and the subsequent flexibility of language practice in church-sponsored youth groups. The faith-sharing practices of the youth group created a space to use Spanish in more sophisticated ways that served to build confidence as a bilingual speaker and expand bilingual competence. These experiences also helped the author develop a more salient identity as Cuban-American and a deeper connection to her Cuban-ness in relation to the Nicaraguan, Venezuelan, and first-generation Cuban identities of my peers. The youth group also fostered cosmopolitan identity building through interactions with pan-ethnic Spanish speakers, with Catholicism as a common language and culture that served as a uniting force. Interaction with these peers also fostered cosmopolitan understandings that deepened the author’s knowledge of the geographical boundaries, political realities, and socio-historical differences between these groups of immigrants. This narrative study opens a window onto the micro-processes and socio-cultural dynamics of language and identity development in the second generation, with the potential to deepen our understanding of the impact of religious practice on these. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=literacy" title="literacy">literacy</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=identity" title=" identity"> identity</a>, <a href="https://publications.waset.org/abstracts/search?q=comopolitanism" title=" comopolitanism"> comopolitanism</a>, <a href="https://publications.waset.org/abstracts/search?q=culture" title=" culture"> culture</a>, <a href="https://publications.waset.org/abstracts/search?q=language" title=" language"> language</a>, <a href="https://publications.waset.org/abstracts/search?q=translanguaging" title=" translanguaging"> translanguaging</a> </p> <a href="https://publications.waset.org/abstracts/158749/biliteracy-and-latinidad-catholic-youth-group-as-a-site-of-cosmopolitan-identity-building" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/158749.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">89</span> </span> </div> </div> </div> </main> <footer> <div id="infolinks" class="pt-3 pb-2"> <div class="container"> <div style="background-color:#f5f5f5;" class="p-3"> <div class="row"> <div class="col-md-2"> <ul class="list-unstyled"> About <li><a href="https://waset.org/page/support">About Us</a></li> <li><a href="https://waset.org/page/support#legal-information">Legal</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/WASET-16th-foundational-anniversary.pdf">WASET celebrates 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