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Guide Les témoins de Jéhovah: Analyse psychosociale (Questions contemporaines) (French Edition)

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The Revd. Moore was a pioneering Christian thinker, and counts among his progeny two major Yoruba literary figures: his son S. Moore was the leading Egba Christian in the town during this time of turmoil and uncertainty. His writings and catechisms during this period were, not simply a summary of Christian principles, but a theological commentary on the existential condition of citizens in the town.

The dissertation revisits the function of Yoruba cosmology in the political structure of this state in the middle 19th century. Many of the prominent institutions of Egba civic society, such as the Ogboni the senate society, or the Oro jurisprudence society, had various religious or ritual functions. The connection to Ife, the seat of the Yoruba creation narrative, established the divinely sanctioned basis of the state on the earth— and it provided the rhetoric for the enthronement of a quasi-divine kingship.

This pattern of divine kingship was not unique to the Egba state; it was clearly The maturation of Lijadu during this period initiates, what I term, the apogee of the Egba Christian intelligentsia. Lijadu studied under Rev. After the persecution of Christians, the state proceeded to solidify control of its new domain and to expand. The state, beginning in , invaded most of southern Egbado and occupied OkeOdan, in a campaign to bring the coastal city of Porto Novo into a tributary relationship with Abeokuta.

These texts formed the basis of his career as a CMS schoolteacher , and later as a priest and Anglican evangelist to the Ondo Kingdom. In the Anglican Mission appointed Lijadu the catechist to Ondo, and he conducted research in eastern Yorubaland on Ifa. By this time, the independence of Abeokuta and the other Yoruba kingdoms had been progressively waning. In most Yoruba states signed British treaties that ceded external sovereignty. Only the Anglo-Egba Treaty of provided provisions for the recognition of sovereignty. In , Lijadu felt, despite the precarious political circumstances, that it was an opportune time to accelerate the plans to establish, what he termed, the Yoruba National Religion, and formed his Evangelist Mission Band in Ondo to initiate such a process.

I am working on an original translation of the Ifa, which would form the basis of my analysis. His doctrines retain kingship as the institutional basis of legitimate representative government. Yet, paradoxically, Lijadu holds the ruling theogony an impediment to good governance, and argues that a Christian anthropology must be propagated in order to buttress the Christian political order.

The Christian writers had a Christian understanding of polity and sovereignty; they believed that at the core of any social order had to be responsible human agents. Their doctrines, therefore, delineate their worldview on responsible human conduct, and claim that only an established State Church, governed by a Trinitarian doctrine of God, would sustain a viable functioning order. How do these institutions interact?

What do they tell us about the intersection of legitimate social order, with human conduct and human desire? Did Lijadu believe that Romans had an answer to the characteristic predestinarianism of divination? Why did Lijadu become so fascinated with the relationship of kingship to Pauline doctrine in the 20 th century? It is ironic that the mission of the Anglican intelligentsia, of Christianizing the Yoruba states, just started to theoretically materialize at the moment they faced instability due to the internecine warfare of the late 19th century.

By , Abeokuta was faced with the perennial issue in Africa of complete state failure.

The collapse of the Egba polity signaled the end of an era, and the transformation of an intellectual community. Student Fellowship, and grants at Cornell University. The study, I hope, will make a meaningful contribution to the history of Christian thought in West Africa. The preoccupation with a Christian anthropology, or concept of human nature, became the defining concern of the Egba-Yoruba Anglican literary elite of this period. Adrian M. Deese Ph. Coming out of that fieldwork was the observation that certain Senegalese Islamic NGOs received Kuwaiti funding and I saw Kuwaiti delegations attend religious events in Dakar.

This led me to my next research project, to explore Kuwaiti Islamic charitable and humanitarian organizations and their impact on development in Africa, where Senegal will be one case study. I am spending this academic year as a Fulbright Scholar at American University of Kuwait, where I will continue to examine Kuwaiti connections to Africa. Talibes disciples have come to Senegal from other countries to study under Senegalese marabouts Islamic teachers.

Prominent Senegalese religious leaders always had strong relations with the Arab world — for example Tijani Shaykh Ibrahim Niass had connections with political leaders throughout North Africa, the Middle East, and Asia.


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While I knew this would be an interesting topic, and would follow my larger interests in exploring transnational and cosmopolitan connections between the Middle East and Africa, I learned through my summer research just how important Senegal is for the Arab world. I met with officials at Senegalese government ministries, the Islamic Development Bank, current and former ambassadors, university professors, economists, journalists, NGO leaders, directors of an NGO umbrella organization, and heads of Islamic schools and mosques. Senegal joined the United Nations shortly after gaining independence from France in , and has long served in leadership roles on the UN Security Council, the Economic and Social Council, and most dominantly on the Commission for Human Rights.

I asked those I interviewed why Senegal has such a special relationship with the Gulf countries. I was told that geographically Senegal is a port of entry into Africa. It has an open investment climate as well as transportation, connectivity, and communications infrastructure. Senegal is also Arabophone — intellectually as well as linguistically. Senegal has a long history of renowned Islamic intellectuals who published important literary and. Senegal has had a diplomatic tradition since independence and has not faced major crises like other African countries. It is thus easy to organize events in Senegal, with its custom of teranga Wolof for hospitality , its charm, and the established Dakar offices of other international organizations.

Senegal has long been a West African financial center with Compagnie. Important for the Arab world, Senegal was among the first African countries to recognize Palestine. Senegal developed a position during the Arab-Israeli war in support of Palestinian rights and broke ties with Israel after the war, encouraging other African countries to follow suit.

Senegal smartly lobbied for and used the opportunity of hosting these summits to receive significant Arab funding for infrastructural development. Although much of this investment was a result of bilateral funds in particular from Saudi Arabia, Kuwait, and Qatar , Senegal maximized its position as a location for the international summits to encourage Gulf countries to generously assist with preparations similar to developing countries that host Olympic games. The IDB also funded Senegalese transportation projects, road construction, and a new airport, built power stations, and financed agricultural, health, and educational projects.

Today, Gulf aid has displaced Western development funds in Senegal. All Senegalese presidents have worked on strengthening relations with the Gulf countries. To give the example of Kuwait, Senegal and Kuwait first established diplomatic relations in , the year Kuwaiti Emir Sabah al-Salim alSabah took his first official state visit to Senegal. The first Senegalese student to study in Kuwait arrived in Senegal opened an embassy in Kuwait in Kuwait opened a Zakat House office in Dakar , which recuperated the Islamic tax on 2.

Kuwait financed a program to help the families of these victims. Senegalese businessmen and firefighters also helped Kuwait rebuild after the war. The largest part of Senegalese-Kuwaiti bilateral relations comes out of the Kuwait Fund for Arab Economic Development, from where Senegal receives the largest amount of funds after Middle Eastern countries and ahead of other African countries.

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Projects funded agricultural, livestock, infrastructure, hydraulic, industry, transport, health, education, and civil protection sectors, with considerable funding for road construction before and after the OIC summit. I conducted extensive fieldwork at one of these Islamic NGOs, which received containers of donated Kuwaiti and Saudi dates for distribution during Ramadan. Ramadan is also a time when Senegalese NGO directors travel to Kuwait seeking charitable funds for their activities. Events are well documented with videos and photography posted on YouTube and Facebook, which facilitates research in the age of social media.

The WARA grant enabled me to make excellent progress exploring Senegalese-Gulf relations and to make valuable contacts with Senegalese who have ties to Kuwait. Relations between Senegal and Kuwait further developed as a result of the Gulf War. Senegal sent troops to Saudi Arabia to join a multinational mission to liberate Kuwait from Iraqi occupation. Following the war some of these soldiers were taken on Hajj, pilgrimage to Mecca, but West African Research Association. I think that the ability to thrive amidst adversity is innate in everybody, but that some people have an easier time of accessing those skills and resources than others.

My goal as a future public health social worker is to work with communities that have been hit by trauma by helping to identify endogenous community strengths and resources that can help promote healing. Because of this interest, I have spent a lot of time following Sierra Leone within the context of a resilience framework, as it has withstood two enormous community traumas in the past twenty years: the civil war, and more recently, the Ebola epidemic.

In fact, my interest in Sierra Leone, and particularly Ebola survivors, grew exponentially when I began reading about member-led support groups of Ebola survivors that had formed organically, simply out of a need for survivors to connect and support one another within their communities.

This type of community-driven support program was what interested me in travelling to Sierra Leone to learn more about community resilience in a cultural context. These findings will be particularly helpful as SLAES begins to apply for grants to develop programming that is specific to their members, as they can use these results as the basis for evidence-based planning and advocacy. I also hope that I will be able to continue advocating on behalf of SLAES, especially now that I feel so connected with the needs of its members. My hope is that some time soon, I will be able to return to Sierra Leone to expand the needs assessment past the initial pilot, and that my findings end up in the hands of officials who want to create policies that benefit vulnerable populations within the country.

This experience has been a meaningful one, and I feel so grateful to WARA for giving me the opportunity to explore this professional and academic interest of mine, and I truly hope that the research findings will help, even in some small way, to better the lives of vulnerable individuals and to promote resilience within Sierra Leonean communities.

With the funding from this award, I spent ten weeks in Freetown, conducting qualitative field research on the psychosocial needs of survivors of Ebola Viral Disease EVD in the Western Area. Originally, I was paired to work with an international non-profit organization on community outreach and education in order to help re-integrate EVD survivors back into their original communities. This partnership fell through, so I improvised and ended up partnering with a few different organizations during my time there. To best assist them, I created a needs assessment survey which would help to get an understanding of what resources were available to EVD survivors, and what ones they would like more of.

With the help of SLAES in recruiting participants, I interviewed eleven EVD survivors and eleven community leaders and stakeholders about their perception of community needs, specific to survivors. Need to renew your WARA membership? Not to worry: now you can renew online! What we found was that the majority of interview participants requested empowerment programs that would allow them to rebuild businesses, re-enter school, or learn a trade that would help them to earn money. Survivors specifically requested literacy classes, business training, agricultural loans, and life skills classes that would help them re-enter the world as productive citizens.

These individuals wanted access to resources that would help them them become independent, resourceful, and capable once again. In short, these individuals sought help developing their resilience. From Our Fellows WARC Library Fellow Report Katrina Spencer Primary Activities Process new library material acquisitions; deselect undesirable acquisitions housed in the storage room; develop a draft of a collection development policy that sets quality conditions for new acquisitions and allows library staff to weed the collection.

Other specifications stated that the donations should be free of dust and water damage. Overall, the fellowship taught me a lot about my work style introverted and apart , resilience in the face of power cuts, and further about being a minority a native English speaker in a country where the mother tongue is not my own. While the majority of my time was spent on documenting and processing new acquisitions, some time was also spent performing reference work, helping patrons to locate materials, and envisioning ways to assess the collection.

My proudest achievement while at WARC did not refer to growing the collection but rather, in some ways, reducing its scope and scale. Some materials did not address local research needs or had been damaged by wear, tear, and the elements. The deselection of these materials allows for patrons to access a collection that is more focused and in better condition for use. Some of. Mauro Nobili. This was the first, warm, welcome I had in Champaign, before the beginning of a very intense period of work. I also gave three presentations. At the end of my presentation, Prof.

Nobili on his book project, provisionally titled Sultan, Caliph, Renewer of the Faith. I want to thank you several institutions Prof. First, Hamdallahi central Mali, WARA and Jennifer Yanco who , is closely related to mine, but supported me financially and made all my stay was also extremely the arrangements for my trip. Then beneficial to my work on Fulani Prof. Mauro Nobili who invited me, scholars from Mali. I was able to Prof. Clare Crowston and Dr. Maimouna spend several days working on Barro who hosted me, respectively as microfilms of manuscripts of the chair of the Department of History at Charles Stewart papers, a collection UIUC and as Interim Director of the of Arabic manuscripts from Center for African Studies.

Finally, Dr. Boutilimit, Mauritania, bearing Rebecca Shereikis, Prof. Charles witness of the relationship between Arab-Berber scholars of the Prof. Mauro Nobili with Dr. Mohammed Diagay- Stewart, Prof. We also wrote a project for a conference to be held in Illinois in on the Caliphate of Hamdallahi and run it by Dr.

Rebecca Shereikis and Prof. Britain separated its new territory into two spheres Northern Cameroon and Southern Cameroon. The following year after the partition of German Kamerun, large numbers of Igbo began migrating to Southern Cameroon answering the call for laborers to work on Cameroonian plantations. These plantations suffered from a continuous shortage of labor. By , Igbo made up the majority of the almost 10, migrants living and working in the British Southern Cameroon.

The s, witnessed strong anti-Igbo propaganda sweep through Southern Cameroon. My dissertation will explore the experience and impact of Igbo migration and entrepreneurship from Igboland to British Southern Cameroon. I am interested in learning how migrant Igbo communities functioned in Southern Cameroon. Did the experience of Igbo migrant differ in rural areas as compared to the cities? If so, I am interested in learning the roots of the difference.

My dissertation is as much about exploring and understanding the conditions present in Igboland that engendered a need for Igbos to migrate in such great numbers into the Cameroons to work as laborers. While Igbos migrated into British Southern Cameroon, they still maintained strong community connections to Igboland. These ties were instrumental in the continued success of Igbo in British Southern Cameroon; as well as motivating more Igbo to migrate.

The finding aids assisted me in finding a slew of information that matured my dissertation by leaps and bounds. I was able to more effectively contextualize the factors that pushed Igbo men and women to seek labor in British Southern Cameroon. On May 30, , I traveled to Owerri, to conduct oral interviews. I was able to conduct oral interviews in Owerri and Mbaise. I would like to thank Prof. In both locations I collected life stories from my oral history collaborators, that shed light on the Igbo migrant experience from Nigeria to British Southern Cameroon.

Korieh for inviting me to present a research paper at the University of Nigeria, Nsukka Brown Bag series. I would like to thank you UNN faculty, graduate and undergraduate students for wonderfully engaging discussion. I was able to pin point the earliest presences of Igbo arrival at Colonial officials, sent urgent messages throughout Nigeria seeking labor the depleted plantations.

This call for labor was met by Igbo, Ibibio, Hausa, and Yoruba. Igbo and Ibibio, arrived in the largest number, and from this point a stream of migration was born. My oral history collaborators in Umuchiezie informed me about their experience in British Southern Cameroon and the factors that pushed them to find labor. In addition, my oral history collaborators provided me with information about trading during this time. My oral history collaborators in Owerri shed light on the continuous migration of Igbo to Cameroon which has taken place until the present.

I spoke to traders at Relief Market, Owerri, who have conducted such trade. In addition, I found information that spoke to Igbo trade from Owerri, to Calabar, Victoria and beyond. These preliminary findings not only assisted me in better comprehending the factors which compelled Igbo to embrace out migration; but also shed light on the social and economic impact Igbo migration began to have. Blackwell, Jr. This resistance often took the form of hiding sick patients, lying about exposure, and attempting to prevent the circulation of health workers.

What factors affect differences in levels of citizen trust across types of authority? They report that they have not received money and resources promised to strengthen health systems. While they feel more knowledgeable and able to confront an epidemic, the health infrastructure has not substantially improved. These individuals also express greater levels of dissatisfaction with the response to the Ebola crisis and skepticism of international organizations.

These preliminary findings make clear the importance of future work on these and related topics. I welcome questions, comments, and feedback from members of the WARA community. The study resulted in several preliminary findings. In addition, I met with several associations to focus in capacity building and developing sustainable partnerships.

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Female teachers, often the ones pressured to response and protect students from SRGBV, are even more at risked, due to their vulnerability Bhana, , Porter, ; Stromquist et al, Selected were teachers who taught at the level of lower or upper secondary education, which comprises of grades that have adolescent students and thus more likely to experience sexual violence.

Teachers express fears of negative, often dangerous, repercussions and concern over the lack of protection for teachers who do speak out against SRGBV within the formal reporting mechanisms. Further, those contributing money to such men are usually viewed as incompetent dupes, desperate for miraculous relief from their own economically-induced circumstances.

Indeed, there is no shortage of popular criticism. And why? I am also interested in exploring potential effects of these criticisms: do they change the ways that people think or act? I also spent time documenting instances of public criticism, and collecting memes, cartoons, and other image-based insults. I also took photos of the spaces and their signage.

Midway through my stay, I also attended the triennial Ghana Studies Association Conference at the University of Cape Coast, where I enjoyed the opportunity to meet other scholars from many parts of the world and talk about our work. I look forward to further developing these professional connections and continuing my research in Accra. As there is a lack of useful quantitative data available to help scholars measure the pervasiveness of Pentecostal-Charismatic Christianity in Accra, I conducted a mapping pilot study.

Using a mobile application, I selected a. The primary objective of my research was to examine contemporary Nigerian reverse migrants and how they negotiate their intersectional identities of ethnicity, class, gender, and transnationality within the city of Lagos in order to understand how processes of diaspora and transnationalism conceptually recast questions of autochthony and belonging within the era of neo-liberal globalization.

In light of this, I initially posed the following questions: How do Nigerian diasporic bodies negotiate and navigate the politics of exclusion and inclusion in contemporary Lagos? Furthermore, how do these returnees fashion their identities and in the process fashion the identity of the city itself? In order to test out their feasibility and usefulness for my project, I employed the ethnographic methods of participant observation and informal and semi-structured interviews over a period of two months.

In doing so, I sought to investigate how Nigerian diasporic returnees can help to enhance our contemporary understanding of transnationalism, Diaspora, globalization and the urbanization of African cities. Upon arriving in Lagos, I immediately began my ethnographic research. Through my personal and professional networks, I was able to establish initial contact with several Nigerian return migrants spanning different industries prior to my arrival. Consequently, I conducted 16 semi-structured interviews and engaged in participant observation and informal discussions at different gatherings.

Perhaps due to my own Nigerian background, I found it relatively easy to build relationships with my collaborators, who were extremely receptive and eager to introduce me to other return migrants. Moreover, individuals often invited me along to social events, where I met other potential interviewees. My preliminary work was extremely insightful because it helped me draw connections between the narrative of Africa rising and return migrant phenomena.

A vast of individuals I interviewed possessed MBAs from Western prestigious institutions and now worked for multinational corporations such as Total, Shell, Atlas Mara, and McKinsey while others were entrepreneurs. Preliminary fieldwork in Lagos, Nigeria showed me that individual narratives of career goals and success could inform us about the relationship between narratives of Africa rising and return migration.

Moreover, this fieldwork also suggests that the ability to successfully move back to Lagos and belong to and in Lagos is primarily measured through economic success and achievement.

ISBN 13: 9782296560055

In consideration of these findings, I decided to refine my initial research questions and theoretical frameworks for my dissertation research. Based on my preliminary research, I found the general category of Nigerian return migrants to be extremely broad and result in wide, disparate representation of experiences.

Therefore, in order to select participants for this contemporary study, I define a highly skilled return migrant as an highly educated individual with at least a masters degree, who has lived outside of Nigeria for at least. The preliminary research was also instructive in helping me prepare for return in As a result, I have made housing arrangements closer to the residential areas of most of my collaborators.

Although I am yet to publicly disseminate my research findings, I plan on doing so in the spring semester at a conference on Lagos at the University of Lagos in Lagos, Nigeria. The research remains situated within a larger body of scholarship that examines how women and their bodies are used to symbolically represent the trajectory of the nation. I look at beauty in the context of major transitions within the Nigerian nationstate, using pageants to understand how Nigeria simultaneously makes sense of itself internally as a national community and internationally to the world.

Nigerian beauty competitions, while they seem superficial, are an important vehicle in linking nationalism from above through intricate interactions with the state to nationalism from below through public involvement. Beauty Diplomacy compares the production, symbolism, and political controversies surrounding four pageants to show the way they differently represent the Nigerian nation. I focus on how Nigerian beauty pageants: 1 project a cohesive national identity in a multiethnic and multi-religious society; 2 craft a narrative of unique nationhood while aiming to be part of the global arena; and 3 manage local adaptation and resistance to globalization.

This book will rethink interdisciplinary debates about the place of Africa in globalization and national identity in a postcolonial context. Taken together, my book project will force us to rethink the nationalist and global politics of gendered nationalism. I focus on the rise, fall, and subsequent return of the Miss Nigeria pageant in order to document the development of the Nigerian beauty pageant industry over the last five decades from a country reveling in its postcolonial independence to an emerging nation self-consciously placed within the international political economy.

I used the trip to help bulk up the historical evidence I needed to substantiate my argument. I focused on collecting materials from the s to s and I was able to collect over documents. Most of the data was from the Daily Times Nigeria newspaper, which sponsored the pageant during that time period. I was interested in documenting the main shifts that have occurred in the pageant in terms of understandings of gender and beauty culture and its connection to the trajectory of Nigeria as a nation.

Preliminary analysis reveals four dominant frames that circulated during various historical periods as it relates to the Miss Nigeria pageant. The second theme focuses on professionalizing beauty culture through cosmetics like skin creams and hair products. The third theme examines luxury goods like Research Activities I spent 8 weeks during the summer of collecting and cars and designer clothing.

In the next stage of my analysis, I plan to link these varied themes that connect these Nigerian beauty queens to various idealized versions of femininity to the broader political and economic contexts of what was happening during that particular moment in Nigeria. Being able to conduct this fieldwork provided me with access to first-hand accounts and archival sources that will make my work more accessible to a broader readership to offer a glimpse into an aspect of contemporary Nigerian popular culture.

During my trip I was also able to start to build connections with some scholars at the University of Ibadan and the University of Lagos. I hope to continue to foster these collaborative relationships. She sent us off to visit Kaydara, a farm school where young people enroll in a two-year course of learning by doing, after which they go on to create similar schools.

We worked under their tutelage, chopping, pounding, slicing, and stirring to prepare the famous Serer dish, Ngurbaan. When it was done, we sat down to a real feast, complete with dancing afterwards. On another day, we enjoyed an early morning pirogue ride out into the mangroves where we learned about reforestation efforts, visited the port of Joal and the fish smoking works nearby Senegal supplies most of West Africa with smoked fish. Come learn from the experts. To learn more, visit the Tastes website at www. A total of yeast strains were isolated. Molecular identification revealed three specific species among yeasts isolated as Saccharomyces.

The beers are consumed at various festivals and ceremonies and constitute a source of income for beer producers Lyumugabe et al. It is mainly produced by women Maoura et al. The fermentation step is the most important step of the manufacturing process Djegui et al. However, this fermentation is uncontrolled and its success depends on the accurate knowledge of the processor in terms of handling the starter Kayode et al.

Despite its common use in diet, very limited information exists on microbiological and nutritional characteristics of "Rabile " in particular its yeast diversity. Yeast strains isolation An amount of 10 g from each sample was crushed in blender suspended and mixed in 90 ml of sterile diluents physiological water. The representative colony forming units were recorded and purified twice on MYGP Agar Malt extract, yeast extract, glucose and peptone. For each strain culture a loop full was collected for DNA extraction. The amplification was performed according Esteve Zarzoso et al.

Restriction fragments were visualized by ethidium bromide staining and UV transillumination. Identification was carried out using specific standards. Table 1 shows distribution of selected yeast according their area origin. Table1 on facing page Distribution of selected yeast strains according their area origin. PCR products and restriction fragments analyzed by electrophoresis gel showed three profiles relating three specific species: Saccharomyces cerevisiae, Candida krusei and Rhodotorula mucilaginosa.

As indicated in Table 2, The prevalence of S. Krusei and R. This is in agreement with the idea according to which the composition of the yeast population responsible for the spontaneous fermentation of sorghum beer could be related to the regional location van der Aa Kuhle et al. In many studies, S. The high prevalence of S. On the contrary, the presence of R. It was also reported that certain yeasts involved in sorghum beer production were phenotypically different from reference strains van der Aa Kuhle et al.

For this reason, the sequencing of isolated strains is underway in the host laboratory to determine the variability of strains of the same species within the same locality on the one hand, and the variability in different localities, on the other hand. Identification, antifungal susceptibility and scanning electron microscopy of a keratinolytic strain of Rhodotorula mucilaginosa: a primary causative agent of onychomycosis. FEMS Immunol. Diversity of yeasts in otch, a traditional starter used in fermentation of an opaque sorghum beer chakpalo.

Phenotypic characters of yeasts isolated from kpete-kpete, a traditional starter of a Benin opaque sorghum beer. Identification of yeasts by RFLP analysis of the 5. Feldmann H Yeast: Molecular and Cell Biology. WileyBlackwell, Weinheim, Germany. Characteristics and diversity of yeast in locally fermented beverages sold in Nigeria. Isolation and physiological characterization of yeasts involved in sorghum beer production. Oropeza, B. A time to laugh: the holy laughter phenomenon examined.

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Spiritual Counterfeits Project, Inc. C, Berkeley The day of Brahma, Volume 1. The time is now: "A Spiritual Diary". Morningland Publications, Inc. C, Long Beach Ca. The Way to Oneness. David C. Cook Publishing Co. University Press of New England, Hanover, c Multnomah Publishers, Inc. Maharishi Mahesh Yogi. Sharpe, Inc. Prometheus Books, Amherst, N.

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The Way. Syracuse University Press, c, Syracuse. C, Rochester. The History of the Future. Wilson, Diane. Prometheus Books. Amherst, N. And the sun is up: Kundalini rises in the west. Wood, Ernest Yoga. Yogananda, Paramahansa Autobiography of a Yogi. C, Martinique Zeller, Benjamin E. Centre d'information et d'avis sur les Organisations Sectaires Nuisibles Rapport bisannuel , Annexes, Rapport bisannuel Bruxelles I. CD et brochure. Church of Scientology International, Los Angeles, c Association internationale des Scientologues.

Bryant, M. Darrol , Scientology, A New Religion , c Kliever, Lonnie D. Oosthuizen, G. Sivertsev, Michael A. Vonck, Christiaan , Scientology and Religion , c Sects and new religious movements: questions and challenges for armed forces and armed security. University of Fribourg, Mayer, Jean-Francois. Les chevaliers de l'apocalypse, L'ordre du Temple Solaire et ses adeptes. N Rapport bisannuel Bruxelles C. N Centre d'information et d'avis sur les organisations sectaires nuisibles Rapport bisannuel Bruxelles, Belgique C.

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Comment discuter avec un Témoin de Jéhovah - partie 1 - Vie de Foi - Joël Spinks

Oxford University Press, Oxford, c Il faut sauver Sara. The history and philosophy of the metaphysical movements in America. Altamira Press, C, Walnut Creek. Katz, Fred E. Kent, Stephen A. North Charleston, c Palgrave, New York, c Was Sekten fur Jegendliche so attraktic macht. Prometheus Books, c, Amherst. Kopolev, Lev The education of a true believer. Guyana Massacre: The Eyewitness Account. Oswald Personality Type and Religious Leadership.

The Alban Institute Inc. Shambhala Publications Inc. Wasteland Press C, Louisville. Larson, Bob Straight answers on the new age. Thomas Nelson Inc. Doubleday, c Lennon, J. Bible voice, Inc. C, Van Nuys Ca. Lewis, James R. Cults in America: A Reference Handbook. Paragon House, St. Paul, Minnesota, c Gordon Melton eds. Witchcraft in Tudor and Stuart England: a regional and comparative study.

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