- Page 1 and 2: Identity Construction of Roman Cath
- Page 3 and 4: Dedication To the memory of my dad,
- Page 5 and 6: Old Testament Exodus ..............
- Page 7 and 8: MD: Dignity and Vocation of women:
- Page 9 and 10: Consecrated Life: Refers to the rel
- Page 11 and 12: Superior: A term from Canon Law whi
- Page 13 and 14: 2.2 Basic Characteristics of Religi
- Page 15 and 16: 3.7 Lack of Research on Religious S
- Page 17 and 18: 5.13 Ethical Considerations .......
- Page 19 and 20: 6.6 Question 4: What Are the Availa
- Page 21 and 22: 7.3 The Participants‘ Oppressed I
- Page 23 and 24: Abstract This study was designed ag
- Page 25 and 26: formators and senior sisters) and o
- Page 27 and 28: study were carried out among sister
- Page 29 and 30: which mediate and impact on identit
- Page 31 and 32: Catholic religious in the Church in
- Page 33 and 34: 2.0 Introduction CHAPTER TWO HISTOR
- Page 35 and 36: foundation of Catholic religious li
- Page 37 and 38: were largely founded to build schoo
- Page 39 and 40: which graces the candidates who are
- Page 41 and 42: participants of this study has been
- Page 43: identity is negotiated. This is in
- Page 47 and 48: process is dialogical between the c
- Page 49 and 50: person from within‖ (RC #6); for
- Page 51 and 52: what God is truly asking of her. In
- Page 53 and 54: perpetually bonded to God and to me
- Page 55 and 56: Clearly community is a foundation f
- Page 57 and 58: the three persons in one God, which
- Page 59 and 60: ecognised that ―there is the tend
- Page 61 and 62: Tertullian (c.160-c.220 AD), a prom
- Page 63 and 64: 1991, 1998; Rakoczy, 2004). Such po
- Page 65 and 66: women religious in the United State
- Page 67 and 68: Women constitute about 55 to 66 per
- Page 69 and 70: would be true ‗koinonia‘ - ―d
- Page 71 and 72: Nigeria in the 1570s (Isichei, 1995
- Page 73 and 74: oth the Christian expression of liv
- Page 75 and 76: individual in the Western perspecti
- Page 77 and 78: congregation in her end of year let
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- Page 81 and 82: the chapter will discuss the salien
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- Page 85 and 86: indicated that the introductory let
- Page 87 and 88: In discussing the result Dunn argue
- Page 89 and 90: (p.46). The experience she presente
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- Page 93 and 94: However, Meiring‘s method for inv
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are often seen as biological and ps
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the sisters to express anger emerge
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Similarly Mangion (2005) describes
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other hand involves the demand of o
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Okure (2010) criticises the Church
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differently to the gender-based dis
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understand it more deeply, and to e
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above individualism in Africa. In t
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participants from Africa or Nigeria
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how sisters interpret and negotiate
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the participants‘ stories which s
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having no relationship with its con
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4.2 The Self: Dialogical Relationsh
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Self-consultation Self-consultation
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and all these provide the self with
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dialogical relations is likely to o
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as owned) (James, 1890) as well as
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murderer was in relation to his agg
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A meta-position could be taken alon
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conflict between being Catholic and
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Social languages not only shape wha
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never had face-to-face contact, but
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positioning in which institutions g
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parts of Africa they can be conside
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struggles that he encountered with
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implication is that the self in con
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The idea that religion influences i
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that identify the two as different
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where the dominant gendered discour
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portrays that ―self-discrepancies
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which was discussed extensively in
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Esgalhado, 2002; Hermans & Hermans-
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this world structures their ongoing
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congregation for five years or more
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Hence the stories we tell about our
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was given permission to conduct thi
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analysis which was interfaced with
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vivid reports which aimed to answer
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the report and in each case attenti
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the information contained in the tr
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observation notes, participants‘
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their own doubts about the study; s
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shredded after the study is complet
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completed and approved by the colle
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eligious life. On the other hand, t
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primary source of meaning and direc
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can sell my pride in order to buy c
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Some participants observed that the
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humanity.‖ In line with this, som
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―oppressive‖ or ―irresponsibl
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eing forced to - I am being compell
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Bible reading or spiritual reading
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experiences where they have not bee
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presented in moments of sickness wi
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different ways the participants def
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that they (priests) are clerics and
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the community. On the whole, the fi
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people they encounter both within t
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significant other through whom thei
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When ... my prayer life is shaking
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not recognise us and it is because
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have experienced love in relation t
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However, there is another side to t
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obedience to God as a discernment p
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way obedience is presented as a dou
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experiences of religious life, and
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participants uphold that post-moder
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At times it is not too easy to work
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The only thing is that the people (
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cooperates in remaining a worker be
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In this extract this participant ex
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… unfortunately some religious pa
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I believe that, you know, in Africa
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Our community life is changing, peo
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6.6.2 The African Cultural Worldvie
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Nigerian gendered cultural construc
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directors, and members of their fam
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self as a way of exploring availabl
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who construct themselves as having
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needs to be controlled and directed
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us (SHCJ spirit)‘) to legitimatis
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6.7.3.2 Temporary Professed Partici
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preserve her vocation to religious
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conglomeration (Hermans & Hermans-K
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others. One participant from the di
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This participant presents herself a
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school the coordinator said ⁰to m
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discourse of religious obedience to
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superior/formator or senior/older s
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Her action attracted the priest‘s
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of religious life, rather than have
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another-we are here to bear one ano
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other hand they report that some of
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7.1 Participants‘ Identity of Rel
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which they held upon entering relig
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are sick, causing them to construct
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section; in this section the discus
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In one sense they have been sociali
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(O‘Murchu 1991; Pitts, 2009; Schn
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this way they express that based on
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someone who wants to dedicate her e
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participants‘ identity as a multi
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dominance are evident in the partic
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anger. These strategies can be unde
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they encounter (Ewing, 1990; Herman
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eligious life have hindered their o
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themselves as obedient to God in op
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group of participants maintains tha
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7.4 Participants‘ Work Identity L
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Van Deusen argues that work was a s
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themselves as workers who are happi
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performance of identity. Within thi
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This identity of background workers
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them; they are driven by personal m
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of religious as family and power re
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faith in familiar ways (CMW #58) an
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performance of identity. The partic
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involves multiple positions and rel
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quality of love and care they recei
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as societal authority figures to ma
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Another important finding that emer
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compatible and in conformity with t
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particularly to examine how they de
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Arnaiz, J. M., Garcia Parades, J. C
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Bhatia, S. (2007). Rethinking cultu
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Fraternal life in community: Congre
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Ekandem. Retrieved from www.catholi
- Page 349 and 350:
Hermans, H. J. M. (1988). On the in
- Page 351 and 352:
James, W. (1890). The principles of
- Page 353 and 354:
Hermans and T. Gieser (Eds.), Handb
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Meiring, T. E. (1985). Stress among
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www.Usccb.org/pcmrt/Nigeria.shtml-
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Raggatt, P. T. F. (2000). Mapping t
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(Eds.), Rethinking Psychology. Lond
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Presentation at the First Internati
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Interview Questionnaire Key things
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School of Psychology P/Bag X01 Scot
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Name of participant: ______________
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APPENDIX D: PROVINCIAL LETTER 348
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APPENDIX F: METHODOLOGICAL REFLECTI
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participants could make contact if
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the answers. For instance, one part
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lives as religious, and I hope the