Sewanee: The University of the South
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Reproductive Health Policies in Sub-Saharan Africa: A Look at Five Factors and their impact on contraception access using the case studies of Nigeria and Senegal
Get PDFOver the last two decades, many countries in sub-Saharan Africa have implemented programs to improve the overall wellbeing of their citizens. While individual countries have observed significant strides in improving education and eradicating hunger and disease, access to reproductive health education and services have not been accorded equal priority. My research examines the impact of religious majorities, percent of women in government, donor aid programs, democracy, and female literacy rates on contraceptive prevalence in Africa. This research involved a large-N study of all countries in Sub-Saharan Africa to determine the correlation between the contraceptive prevalence percentage and the five factors. The major finding of a bi-variable and multi-variable analysis indicated that democracy and female literacy rates are large determinants of contraception availability, while religion, donors, and women in government do not have statistically significant effects.
Findings were then applied to the case studies of Nigeria and Senegal to helped elucidate the ways that the five factors shape contraception prevalence. This research suggests that to improve reproductive health access, African countries must focus on improving democracy and female literacy rates.Dr. Amy Patterson and Canon Gideon Byamugish
Renewable Energy in the South: A Policy Brief
Get PDFThis working paper assesses the economic potential of renewable electricity generation in the South under alternative policy scenarios. Using a customized version of the National Energy Modeling System (NEMS), we examine the impact of 1) expanded and updated estimates of renewable resources, 2) a Renewable Portfolio Standard (RPS), and 3) a Carbon-Constrained Future (CCF). Under the Expanded Renewables Scenario, renewable electricity generation doubles the output of the Reference forecast for the South. If a Federal RPS is imposed or the policies represented by our CCF scenario are implemented, we estimate that 15% to 30% of the South’s electricity could be generated from renewable sources. Among the renewable resources, wind, biomass, and hydro are anticipated to provide the most generation potential. As the integration of renewable sources expands through the modeled time horizon, wind gradually out-competes biomass in the renewable electricity market. Cost-effective customer-owned renewables could also contribute significantly to electricity generation by 2030 in the South, under supportive policies.
Teaching Method: Background information; sample policy brief to have students update or apply elsewhereGeorgia Institute of Technology; Duke University; Associated Colleges of the Sout
Observations of a Pastoral Psychotherapist on Discipleship
Get PDFThis examination of the Gospel of Luke, the Gospel of Thomas, and the oral traditions of
ancient desert Christianity, helps us rediscover thinking and approaches to becoming
authentically human that are simultaneously ancient and modern. Science, psychology, and
theology are found to complement and supplement one another. Even given the often hostile
atmosphere existing between theology and psychology, there are many values that are held in
common including the importance of stable interpersonal and intrapersonal relationships, an
abiding sense of loving and being loved, the capacity for empathy, and a profound respect for the
unknown.
Against a background of steady decline in loyalty to specific Christian denominations and
even of Christianity itself, people still search for spiritual moorings. What they often find is
continuing conflict between science and religion. Scientists avoid questions of ontology while
Christians locate their focus and authority on ancient texts and traditions. Yet both are dealing
with human beings embedded in a largely unseen creation and this forms the basis for
exploration of the considerable common ground between them.
Science contributes valuable concepts like emergence and limerence, which reveal key
patterns, principles, and mechanisms that describe human behavior as well as the creation as a
whole. In the still-emerging science of fractals, we are gaining insight and confirmation of the
creation as a repetitive, interactive whole. Psychology increasingly gravitates away from theory
and towards measurable, technologically-aided methods of understanding human cognition and
response.
Christianity has preserved a treasure trove of symbolism, some readings of which
effortlessly fit with modern science. Christianity also provides enduring templates for living
both as individuals and in communities. By acting as a collection point for thought about being
human in the context of a larger seen and unseen creation, and as a place of support for scholars
investigating its literature, the church has earned a place that is never far removed from the
accompanying considerations of commerce, science, education, and politics.
The research asks questions that all people must answer. Who am I? Where am I? Am I
known? Do I matter? How do I go about the business of living with myself and those around
me? What makes me the way I am? What does the life have in store for me? All these are
fundamental questions that are answered over and over, sometimes in words, sometimes in
symbols and art, sometimes in the motivations that drive our passionate investigations into our
chosen professions, but always in our actions and the way we approach living. The answers to
these questions is the measure of discipleship.
If we assume that as agreements are found between old and new approaches and among
people who have a long history of disagreement, there will an increased chance that their
findings will prove important and more reliable over the long term. Traditional Christian
doctrines are neither accepted nor rejected in this thesis. Rather, they are temporarily set to one
side while renewed questions are asked: how does it work, and how might this be true?Dr. James Dunkly, School of Theolog
Making Meaning of Sexual Violence Against Women in Ancient Christian Sacred Literature
No full textSexual violence against women appears in many genres of literature sacred to ancient Christianity, from foundational myths in Genesis through apocalyptic symbolism in the Revelation, and on into the martyr stories used liturgically by the church. These passages have damaged women, men, church, and society when taken as normative or prescriptive passages about human behavior. Recontextualizing sexual violence against women as a literary trope allows us to consider its symbolic meaning in the text, while resisting that presumption that male domination and sexual violence are part of God’s plan for the church.
This project involved analyzing selected passages featuring sexual violence against women, classifying the stories by genre, and considering the purpose of sexual violence in each text. Modern scholarship was considered along with analysis of the stories and comparison within and among the genres.
Although each genre uses sexual violence against women differently, its meaning remains fairly consistent for a given genre. In the foundational myths of Genesis, rape serves an etiological or ethnological purpose, establishing relationships between tribes. Rape stories in Judges and 2 Samuel play off earlier use of sexual violence, but deploy it to advance political messages. In prophetic and apocalyptic literature, political entities are represented as women and threatened with sexual violence. In one variation (known as the marriage metaphor), Israel is depicted as the wayward wife of God whose downfall is the result of being unfaithful. In another version, a foreign city is feminized and raped. The virgin birth story uses symbols and wording taken from Greek romantic rape scenes, which use sexual violence to depict a great man as having a divine origin. In ascetic literature, sexual violence serves to de-sex the woman in order to make her holy. In accounts of martyrdom, persecutors use sexual violence to defeminize the woman prior to her death. In the ascetic bios, the woman is a living martyr who must de-sex herself through transvestitism, lifelong seclusion, or suicide—often with sexual violence as an added incentive to be more masculine than feminine.
Recognizing the symbolism in these literary tropes is valuable to everyone who reads, studies, teaches, or meditates on these passages. Sexual violence in sacred literature subjects real, living women to danger when its presence in the text is misunderstood. Liturgy and Bible study pull ancient attitudes about sexual violence into the present, legitimizing its presence and reinforcing damaging ideas about victims of sexual violence. Understanding the purpose of its presence in a particular text not only helps us interpret the text more accurately, but also helps mitigate this danger by placing literary violence back into a literary context.Dr. Paul Holloway, School of Theolog
Clergy Defending Rights for All: Ecumenism and Memphis Clergy
No full textThis project endeavors to prepare a book on the nature and history of the clerical interfaith group, Clergy Defending Rights for All, for that organization's use to further its work.Professor Robert D. Hughes, II
The Theology and Practice of Confession of Sin in the New Testament and the Most Primitive Churches
Get PDFThis thesis explores the theology and practice of confession of sin in the New Testament and most primitive churches (AD 30-100) by examining relevant passages exegetically: Acts 19:18-20; 1 John 1:9; James 5:16; Didache 4:14, 14:1; and 1 Clement 53. These passages are examined in light of the penitential practices of Second Temple Judaism, particularly Leviticus 16:20-22, 26:40-45; Deuteronomy 30:1-10; 1 Kings 8:22-61; Ezra 9-10; Psalm 32:1-5; Psalm 51; Tobit 3:1-6; the Prayer of Azariah; Words of the Luminaries (4Q504; 4Q506); the Damascus Document (4QD); and the Communal Confession (4Q393). In the examination of the penitential practices of Second Temple Judaism, this thesis relies heavily on the work of Rodney Werline, Mark Boda, and Daniel Falk. Additionally, this thesis briefly surveys penitential practices in Church history through the early middle ages, comparing canonical and private sacramental confession of sin to the practice of the most primitive churches. The magisterial work of Joseph A. Bingham is used extensively as well as the more recent work of Thomas Tentler. The thesis concludes with a provisional theological construction for the confession of sin in the contemporary Church as well as some practical suggestions for placing open confession of sin within the liturgy of public worship.
This thesis finds that there was a definable common inheritance regarding penitential practice in Second Temple Judaism and this inheritance, demonstrated so aptly by Werline, Boda and Falk, regarded the confession of sin as an essential requirement for obtaining forgiveness and restoration from deliberate sin. This inheritance can be found in a continuity of belief and praxis from earlier Old Testament texts, such as Leviticus and Deuteronomy, through the later Exilic texts, Kings and Ezra, and canonical worship material (Psalms). This inheritance is additionally demonstrated in intertestamental literature and the Dead Sea Scrolls. Since the most primitive texts of Christian communities give clear evidence of being in continuity with the Second Temple texts these texts should form the framework for reading Christian texts regarding confession of sin.
This thesis argues that primitive Christian texts reveal an understanding of confession of sin that was public, specific, and unscripted. The earliest Christian communities saw confession of sin as intrinsic to Christian conversion and intrinsic to ongoing Christian formation (sanctification).
This thesis, in surveying confession of sin through the early middle ages, concludes that the primitive practice of confession of sin developed into public canonical confession and was eventually displaced by private sacramental confession which grew out of the private confessional practice of the Irish churches.
The thesis gives a theologically constructive proposal for considering the intrinsic place of confession of sin in Christian life and worship. While the proposal is given from an evangelical Reformed perspective, it should have applicability to Christian worship in the larger Church as well. The author closes with suggestions and reflections on the practice of confession of sin in public worship from a ten-year experience of putting it into practice in his congregation.Dr. Robert Davis Hughes, III, and Dr. Julia M. Gatta, School of Theolog
Green Schools: Sewanee: The University of the South
No full textThis entry is for a Youtube video: https://www.youtube.com/watch?v=A0CJ0y3MwTcThis video, made with support from an Associated Colleges of the South (ACS) Blended Learning Grant (2013-2014), celebrates successes at Sewanee University of the South. It highlights local and global initiatives organized with support from students, faculty, staff, and campus administrators. The video shows local sustainable management of The Domain and the campus organic farm as well as carbon sequestration and community development efforts in Haiti.
Teaching Method: This video provides local and global examples of sustainable resource management sponsored by an academic institution
This is God's Witness: A Literary Analysis of Dynamis in Luke and Acts
No full textThis project is a literary examination to explore the use and theme of dynamis in Luke and Acts. Dynamis is one of the Greek terms for power which is most often translated into “power” or “miracle.” This examination will show that dynamis is integral to the verification of witnesses and their message is truth from God. Dynamis, for Luke, is the visible evidence authenticating the origin of the message as being from God. Acts 2:22, Luke states that Jesus was attested through dynamis, and this project will show how Luke uses dynamis as attestation.
The six sections of this paper will cover the following topics. Section one will explore Luke’s definition and use of dynamis. There are five uses of dynamis in Luke and Acts: first Dynamis is the power to perform miracles. Next, dynamis in the plural refers specifically to miracles. Also, dynamis can reference the heavens or heavenly beings. Additionally, dynamis can be eschatologically focused. Finally, dynamis is power from the Spirit. Most often in Luke and Acts dynamis is connected to the miraculous. Along with dynamis’s connection to the miraculous, it is important that the Spirit is the source of dynamis, because for Luke dynamis is proof that God’s witnesses are indwelt by the Spirit.
Section two will show the power struggle between God and the Devil that permeates the books of Luke and Acts. This section will explore the greatness of God’s power that moves and controls history, but God is not the only power in Luke and Acts. The Devil’s power is extensive in its scope: leading people astray, possessing some individuals, and even causing physical illness. The Devil shares his power with magicians, but even with the impressive power of the Devil, in Luke and Acts God is proved time and again to be the supreme force.
Section 3 will show that dynamis is wielded by God’s witnesses and often directly defeats the Devil. People who the Devil has led astray are converted to Jesus. Demons are exorcized, and the sick and infirmed are healed. The dynamis that defeats the Devil shows that the one possessing it is a witness from God because God is the supreme power.
Section four will focus on dynamis is given not self-generated. This fact is important because it is distributed by God through the Spirit, marking the one utilizing dynamis as God’s witness. God’s witnesses are quick to point out that the dynamis is not theirs but is a gift from God, again showing them to be God’s witnesses.
Section five shows that dynamis is often utilized by God’s witness early in his mission for God. This early use of dynamis verified and established the individual as God’s witness. God’s witnesses display dynamis to verify a new economy. When Jesus forgives sin (Luke 5) and accepts an unclean woman with an issue of blood (Luke 8), as well as when Peter preaches salvation through Jesus (Acts 3 and 4), dynamis accompanies these and others of a like nature to verify them as true.
Section six explores Luke’s pattern to verify God’s witnesses. Since Luke views faith as being based on what is visible, he desires to show salvation. Dynamis is an essential feature in displaying faith. God’s witnesses are indwelt with the Spirit, and Luke reveals the reception of the Spirit by having God’s witnesses utilize dynamis to perform visible miracles, signs, and wonders.
Dynamis for Luke is an arrow that points to one of two things. First, dynamis is an arrow that points to one declaring this is God’s witness. Second, dynamis is an arrow that points to a message saying this is truth from God. Dynamis is visible evidence to help others believe in Luke’s gospel message.Professor Paul Hollowa
Literary Insurgency
Get PDFAny reader of Tobias Smollett’s novel Humphry Clinker will notice that, during the expedition, humor seems to exist more consistently and with greater frequency in the sections devoted to England in comparison to the more earnest and serious sections devoted to travel in Scotland. I will argue that Humphry Clinker stands as a brilliant example of literary insurgency. Smollett is crafty in his use of devices to force readers to take on his own views without realizing they have. Smollett has a point to make, that Scotland is a worthy northern neighbor to England with something to offer, and he uses every tool of engagement available to him in order to present his personal beliefs about Scotland to a prejudiced English audience. This is an audience long fed, by the likes of Samuel Johnson, that Scotland is a savage land full of uncivilized people and a complete lack of culture. No reader can walk away from Humphry Clinker without a favorable view of an under-appreciated, charming nation full of entrepreneurism, industry, and a strong moral foundation. The ways in which Smollett engages his unsuspecting readers so that they will also invest in his pro-Scotland ideals are his use of the epistolary form and the codified use of humor along class lines. This thesis seeks to build a taxonomy of the humor used in the novel to understand how Smollett reveals class as a weapon in converting readers. An examination of the formidable power of the epistolary form will also underscore the importance of reader engagement with multiple perspectives and nuanced layers of understanding. We will see how, with his final novel, completed just before his death, Smollett creates a work of genius that builds a new, more positive vision of Scotland against the deep prejudices of its southern neighbor.Dr. Jenn Lewin; Dr. Chris McDonough; Dr. John Gramme
Political Ecology Reference List
Get PDFClass bibliography.A partially annotated bibliography of key works in the field of political ecology.
Teaching Method: suggested references for student researchACS Blended Learning Gran