The use of non-secular, religious, concepts in contemporary managerial discourse to legitimise leadership, organisation and work has been undertheorised. Concepts such as organisational soul, Spiritual Leadership, a wider deification (and demonisation) of leaders, and the mantra of individual freedom each evoke long religio-historical roots. The deployment of such terms in the present to (re)enrol people into the service of capitalism speaks both to high levels of religious belief worldwide and, more specifically, to a history of religion intersecting with public life in the US-a context pivotal in the development and dissemination of managerialism and wider neoliberal discourse. Organised around the concepts of Gods, Devils, Soul and the Individual this book will show how these concepts are being employed in current managerial, leadership and organisation discourses, critically examine the religio-historical and philosophical roots of such, and demonstrate how the religio-historical and religio-philosophical can be brought into the lexicon of critical organisational scholarship to provide a language to engage with the non-secular legitimation of capitalism and its institutions. In so doing, this book is a timely addition to organisation and management theory. It comes at a time that is witnessing a wider 'theological turn' in continental philosophy, mounting calls within organisation studies to 'take religion seriously', and an ongoing legitimation crisis of neoliberalism, one that is raising pivotal questions concerning how neoliberalism endures despite the deprivations and harms it occasions. This book is intended to be engaging and erudite, drawing upon a trans-disciplinary combination of popular and academic management texts, contemporary and classical philosophy, literature and religio-historical sources foundational in the construction of the Western subject.

Focusing on the interaction between teachers and scholars, this book provides an intimate account of "ragged schools" that challenges existing scholarship on evangelical child-saving movements and Victorian philanthropy. With Lord Shaftesbury as their figurehead, these institutions provided a free education to impoverished children. The primary purpose of the schools, however, was the salvation of children's souls. Using promotional literature and local school documents, this book contrasts the public portrayal of children and teachers with that found in practice. It draws upon evidence from schools in Scotland and England, giving insight into the achievements and challenges of individual institutions. An intimate account is constructed using the journals maintained by Martin Ware, the superintendent of a North London school, alongside a cache of letters that children sent him. This combination of personal and national perspectives adds nuance to the narratives often imposed upon historic philanthropic movements. Investigating how children responded to the evangelistic messages and educational opportunities ragged schools offered, this book will be of keen interest to historians of education, emigration, religion, as well as of the nineteenth century more broadly.

This monograph uses deconstruction-a philosophical movement originated by Jacques Derrida-to read the most authoritative book in Judaism: the Talmud. Examining deconstruction in comparison with Kant's and Hegel's philosophies, the volume argues that the movement opens an innovative debate on Jewish Law. First, the monograph interprets deconstruction within the major streams of continental philosophy; then, it criticizes many aspects of Foucault's and Agamben's philosophy, rejecting their notion of law. On these premises, the research delivers a close examination of many fundamental aspects of the Talmud. Consequently, it provides a short history of Rabbinic literature, a history of the dissemination of the Talmud from Babylon to Northern France, and an analysis of Talmudic vocabulary from a deconstructive perspective. Each key concept of the Talmud is analysed according to the deconstructive dialectics between orality and writing. Closing with a comparison between the Talmud and Derrida's most enigmatic text, Glas, the study argues that deconstruction dismantles the traditional notion of the Talmud to outline a new approach to Jewish Law. Reading the Talmud through deconstruction, this new angle makes the volume an essential resource for students and scholars interested in Jewish studies, continental philosophy, and the Middle East.

This book examines key aspects of the history, philosophy, and culture of science in India, especially as they may be comprehended in the larger idea of an Indian civilization. The authors, drawn from a range of disciplines, discuss a wide array of issues - scientism and religious dogma, dialectics of faith and knowledge, science under colonial conditions, science and study of grammar, western science and classical systems of logic, metaphysics and methodology, and science and spirituality in the Mahabharata. This collection of essays aims to evolve a framework in which science, culture, and society in India may be studied fruitfully across disciplines and historical periods. With its diverse themes and original approaches, the book will be of interest to scholars and researchers in the fields of the history and philosophy of science, science and religion, cultural studies and colonial studies, philosophy and history, as well as India studies and South Asian studies.

The metaphor of the cosmos as the Body of Christ offers an opportunity to escape the aporias of standard Body of Christ imagery, which has often proved anthropocentric, exclusivist, triumphalist and/or sexist in the analyses of classical theologies. The body motif in particular contains starting points for current body discourses of gender-sensitive and ecological theologies, especially in their mutual overlaps. This book offers a critical evaluation of the prospects and boundaries of an updated metaphor of the Body of Christ, especially in its cosmic dimension. The first part of the book addresses the complex tradition in which the universal dimension of cosmological Christologies is located, including the thinking of the Apostles Paul and John, Origen, Cusanus, Teilhard de Chardin, McFague, and Panikkar. In the second part of the book, representatives of various innovative concepts will contribute to the anthology. This is a wide-ranging study of the implications of a new cosmic Body of Christ. As such, it will be of interest to academics working in Religion and Gender, Religion and the Environment, Theology and Christology.

This timely book focusses on the central issues and questions which emerge in relation to the teaching and learning of Islam in confessional and constructivist religious education. Considering the consequences of a lack of diversity in the Islamic Religious Education curriculum, the text also explores the challenges faced by Muslim pupils in connection with secularism and radical Islam. Through rich analysis of research carried out across Muslim and public secondary schools in the UK, this book develops a meaningful pedagogy of Islamic Religious Education. In particular, the volume investigates the benefits of Critical Religious Education and Variation Theory frameworks on student learning in Religious Education classrooms and illustrates how these didactic frameworks can help to ameliorate distinct problems seen across Islamic Religious Education. Chapters identify discrete pedagogical issues that arise in the confessional and constructivist approaches to Islamic Education, such as students' difficulties in relating to concept of Islam, and progressive approaches taken in public schools. In addressing these, the text proposes a new theoretical and pedagogical approach to the teaching of Islam, which draws on the philosophy of Critical Realism, the theories of Critical Religious Education, and Variation Theory. This book will be of great interest to postgraduate students, researcher scholars and academics in the fields of religion and education and Islamic studies. In addition, it will be of interest to social equity professionals and public policy decision makers.

Examining the twelve-decade legal conflict of government bans on religious garb worn by teachers in U.S. public schools, this book provides comprehensive documentation and analysis of the historical origins and subsequent development of teachers' religious garb in relation to contemporary legal challenges within the United Nations and the European Union. By identifying and correcting factual errors in the literature about historical bans on teachers' garb, Walker demonstrates that there are still substantial and unresolved legal questions to the constitutionality of state garb statutes and reflects on how the contemporary conflicts are historically rooted. Showcased through a wealth of laws and case studies, this book is divided into eight clear and concise chapters and answers questions such as: what are anti-religious-garb laws?; how have the state and federal court decisions evolved?; what are the constitutional standards?; what are the establishment clause and free exercise clause arguments?; and how has this impacted current debates on teachers' religious garb?, before concluding with an informative summary of the points discussed throughout. The First Amendment and State Bans on Teachers' Religious Garb is the ideal resource for researchers, academics, and postgraduate students in the fields of education, religion, education policy, sociology of education, and law, or those looking to explore an in-depth development of the laws and debates surrounding teachers' religious garb within the last 125 years.

This book re-examines the relationship between religion and nationalism in a contemporary Asian context, with a focus on East, South and South East Asia. Addressing empirical, analytical, and normative questions, it analyses selected case studies from across Asia, including China, India, Iraq, Japan, Pakistan, the Philippines and Sri Lanka and compares the differences and commonalities between the diverse configurations of nationalism and religion across the continent. It then goes on to explain reasons for the regional religious resurgence and asks, is the nation-state model, aligned with secularism, suitable for the region? Exploring the two interrelated issues of legacies and possibilities, this book also examines the relationship between nationalism and modernity, identifying possible and desirable trajectories which go beyond existing configurations of nationalism and religion. Bringing together a stellar line up of contributors in the field, Religion and Nationalism in Asia will be a valuable resource for students and scholars of Asian religion and politics as well as sociology, ethnicity, nationalism and comparative politics.

Emotions have moved center stage in many contemporary debates over religious diversity and multicultural recognition. As in other contested fields, emotions are often one-sidedly discussed as quintessentially subjective and individual phenomena, neglecting their social and cultural constitution. Moreover, emotionality in these debates is frequently attributed to the religious subject alone, disregarding the affective anatomy of the secular. This volume addresses these shortcomings, bringing into conversation a variety of disciplinary perspectives on religious and secular affect and emotion. The volume emphasizes two analytical perspectives: on the one hand, chapters take an immanent perspective, focusing on subjective feelings and emotions in relation to the religious and the secular. On the other hand, chapters take a relational perspective, looking at the role of affect and emotion in how the religious and the secular constitute one another. These perspectives cut across the three main parts of the volume: the first one addressing historical intertwinements of religion and emotion, the second part emphasizing affects, emotions, and religiosity, and the third part looking at specific sensibilities of the secular. The thirteen chapters provide a well-balanced composition of theoretical, methodological, and empirical approaches to these areas of inquiry, discussing both historical and contemporary cases.

It is often asserted that 'A family that prays together, stays together'. But what if a child no longer wishes to pray? This book analyses the law in relation to situations where parents force their children to manifest the parental religion. From thorough examination of international law it argues that, unlike what is generally believed, the human rights regime does not grant parents a right to impose manifestations of their religion on their children. Instead, the author proposes to regard coerced manifestations as a limitation on children's right to freedom of manifestation, based on national laws that give parents rights at the domestic level under principles such as parental responsibility. The book focuses on two aspects of States' positive obligations in this regard. First, the obligation to provide a regulatory framework that can protect children's right to freedom of manifestation, and restricts limitations to those that are proportionate or 'necessary in a democratic society'. Second, to provide access to remedies, which it is argued should consist of access to a family-friendly infrastructure for dispute resolution available to parents and children in conflict over religious manifestation. Both depend heavily on the way States balance power between parents and children at the national level. The book includes three case studies and social research of jurisdictions that offer different perspectives under the principles of parental authority (France), parental responsibility (England) and parental rights (Hong Kong).

This book presents an ethnography of dispute processing by non-state forums and actors in rural India. As such it sheds light on a much neglected and contested topic. Arising in the context of recent legal and political debates that question the legitimacy of non-state actors engaged in dispute processing, the book explores the nature, form, and functioning of such forums and actors in two locations in rural India. Focusing on a fishermen's community belonging to the caste of Hindu Machimar Kolis in coastal Maharashtra and an agrarian community in Uttarakhand with members from the Pandit, Thakur, Bhotia, and Harijan caste groups, this study shows the manner in which non-state forums and actors engage with state law and its regulatory systems.

Said to contain the words of the earliest of the biblical prophets (8th century BCE), the book of Amos is reinterpreted by the author in light of new and sometimes controversial historical approaches to the Bible. Amos is read as the literary product of the Persian-era community in Judah. Its representations of divine-human communication are investigated in the context of the ancient writers' own role as transmitters and shapers of religious traditions. Amos's extraordinary poetry expresses mythical conceptions of divine manifestation and a process of destruction and recreation of the cosmos which reveals that behind the appearances of the natural world is a heavenly, cosmic temple.

This book examines recent forms of secularisation to demonstrate that we are now witnessing a "fourth secularisation": the autonomy of lifestyles. After introducing two initial secularising movements, from mythos to Logos and from Logos to Christianity, the book sets out how from Max Weber onwards a third movement emerged that practised the autonomy of science. More recently, daily life radicalises Weber's secularisation and its scope has spread out to include autonomy of individual practices, which has given rise to this fourth iteration. The book outlines these first three forms of secularisation and then analyses the fourth secularisation in depth, identifying its three main dimensions: the de-institutionalisation of the religious lifestyle; the individualisation of faith; and the development of new social forms in the religious field. These areas of religious practice are shown to be multiplying partly as a result of the general aestheticization of society. Individuals, therefore, aspire to personal styles of life with regard to beliefs and the choice of their own religious practices. This book will be of great use to scholars of religious studies, secularisation and the sociology of religion.

The conventional portrayal of George Augustus Selwyn, the first Anglican bishop of New Zealand, focuses upon his significance as a missionary bishop who pioneered synodical government in New Zealand and acted as a mediator between settlers and Maori. George Augustus Selwyn (1809-1878) focuses on Selwyn's theological formation, which places him in the context of the world of traditional high churchmanship, rather than the Oxford Movement narrowly conceived. It argues that his distinctiveness lay in the way in which he was able to transplant his vision of Anglicanism to the colonial context. Making use of Selwyn's personal correspondence and papers, as well as his unpublished sermons, the book analyses his theological formation, his missionary policy, his role within the formation of the colonial episcopate, his attitude to conciliar authority and his impact upon the diocesan revival in England. The study places Selwyn alongside other likeminded high churchmen who shaped the framework for the transformation of Anglicanism from State Church to worldwide communion in the nineteenth century.

Accessibly written introduction to a new analytic tradition. Discusses the tensions arising between this emerging school of thought and the existing body of psychoanalytic knowledge. Explores the unique ways in which this approach refers to and understands core analytic issues such as transference, interpretation, psychopathology and psychic development

This volume brings together the work of a group of Islamic studies scholars from across the globe. They discuss how past and present Muslim women have participated in the struggle for gender justice in Muslim communities and around the world. The essays demonstrate a diversity of methodological approaches, religious and secular sources, and theoretical frameworks for understanding Muslim negotiations of gender norms and practices. Part I (Concepts) puts into conversation women scholars who define Muslima theology and Islamic feminism vis-a-vis secular notions of gender diversity and discuss the deployment of the oppression of Muslim women as a hegemonic imperialist strategy. The chapters in Part II (Sources) engage with the Qur'an, hadith, and sunna as religious sources to be examined and reinterpreted in the quest for gender justice as God's will and the example of the Prophet Muhammad. In Part III (Histories), contributors search for Muslim women's agency as scholars, thinkers, and activists from the early period of Islam to the present - from Southeast Asia to North America. Representing a transnational and cross-generational conversation, this work will be a key resource to students and scholars interested in the history of Islamic feminism, Muslim women, gender justice, and Islam.

It has been argued that the mystical Sufi form of Islam is the most sensitive to other cultures, being accommodative to other traditions and generally tolerant to peoples of other faiths. It readily becomes integrated into local cultures and they are similarly often infused into Sufism. Examples of this reciprocity are commonly reflected in Sufi poetry, music, hagiographic genres, memoires, and in the ritualistic practices of Sufi traditions. This volume shows how this often-side-lined tradition functions in the societies in which it is found, and demonstrates how it relates to mainstream Islam. The focus of this book ranges from reflecting Sufi themes in the Qur'anic calligraphy to movies, from ideals to everyday practices, from legends to actual history, from gender segregation to gender transgression, and from legalism to spiritualism. Consequently, the international panel of contributors to this volume are trained in a range of disciplines that include religious studies, history, comparative literature, anthropology, and ethnography. Covering Southeast Asia to West Africa as well as South Asia and the West, they address both historical and contemporary issues, shedding light on Sufism's adaptability. This book sets aside conventional methods of understanding Islam, such as theological, juridical, and philosophical, in favour of analysing its cultural impact. As such, it will be of great interest to all scholars of Islamic Studies, the Sociology of Religion, Religion and Media, as well as Religious Studies and Area Studies more generally.

This book explores representations of Obeah - a name used in the English/Creole-speaking Caribbean to describe various African-derived, syncretic Caribbean religious practices - across a range of prose fictions published in the twentieth century by West Indian authors. In the Caribbean and its diasporas, Obeah often manifests in the casting of spells, the administration of baths and potions of various oils, herbs, roots and powders, and sometimes spirit possession, for the purposes of protection, revenge, health and well-being. In most Caribbean territories, the practice - and practices that may resemble it - remains illegal. Narratives of Obeah in West Indian Literature analyses fiction that employs Obeah as a marker of the Black 'folk' aesthetics that are now constitutive of West Indian literary and cultural production, either in resistance to colonial ideology or in service of the same. These texts foreground Obeah as a social and cultural logic both integral to and troublesome within the creation of such a thing as 'West Indian' literature and culture, at once a product of and a foil to Caribbean plantation societies. This book explores the presentation of Obeah as an 'unruly' narrative subject, one that not only subverts but signifies a lasting 'Afro-folk' sensibility within colonial and 'postcolonial' writing of the West Indies. Narratives of Obeah in West Indian Literature will be of interest to scholars and students of Caribbean Literature, Diaspora Studies, and African and Caribbean religious studies; it will also contribute to dialogues of spirituality in the wider Black Atlantic.

This book formulates a new theological approach to the study of religion in gaming. Video games have become one of the most important cultural artifacts of modern society, both as mediators of cultural, social, and religious values and in terms of commercial success. This has led to a significant increase in the critical analysis of this relatively new medium, but theology as an academic discipline is noticeably behind the other humanities on this subject. The book first covers the fundamentals of cultural theology and video games. It then moves on to set out a Christian systematic theology of gaming, focusing on creational theology, Christology, anthropology, evil, moral theology, and thanatology. Each chapter introduces case studies from video games connected to the specific theme. In contrast to many studies which focus on online multiplayer games, the examples considered are largely single player games with distinct narratives and 'end of game' moments. The book concludes by synthesizing these themes into a new theology of video games. This study addresses a significant aspect of contemporary society that has yet to be discussed in any depth by theologians. It is, therefore, a fantastic resource for any scholar engaging with the religious aspects of digital and popular culture.

Religion, Feminism, and Idoloclasm identifies religious and secular feminism's common critical moment as that of idol-breaking. It reads the women's liberation movement as founded upon a philosophically and emotionally risky attempt to liberate women's consciousness from a three-fold cognitive captivity to the self-idolizing god called 'Man'; the 'God' who is a projection of his power, and the idol of the feminine called 'Woman' that the god-called-God created for 'Man'. Examining a period of feminist theory, theology, and culture from about 1965 to 2010, this book shows that secular, as well as Christian, Jewish, and post-Christian feminists drew on ancient and modern tropes of redemption from slavery to idols or false ideas as a means of overcoming the alienation of women's being from their own becoming. With an understanding of feminist theology as a pivotal contribution to the feminist criticism of culture, this original book also examines idoloclasm in feminist visual art, literature, direct action, and theory, not least that of the sexual politics of romantic love, the diet and beauty industry, sex robots, and other phenomena whose idolization of women reduces them to figures of the feminine same, experienced as a de-realization or death of the self. This book demonstrates that secular and religious feminist critical engagements with the modern trauma of dehumanization were far more closely related than is often supposed. As such, it will be vital reading for scholars in theology, religious studies, gender studies, visual studies, and philosophy.

Jewish political and cultural behaviour during the first half of the twentieth century comes to the fore in this portrayal of a forgotten movement with contemporary relevance. Commencing with the Zionist rejection of the Uganda proposal in 1905, the Jewish Territorialist Movement searched for areas outside Palestine in which to create settlements of Jews. This study analyses the Territorialists' ideology and activities in the Jewish context of the time, but their thought and discourse also reflect geopolitical concerns that still have resonance today in debates about colonialist attitudes to peoplehood, territory, and space. As the colonial world order rapidly changed after 1945, the Territorialists did not abandon their aspirations in overseas lands. Instead, in their attempts to find settlement solutions for Europe's 'surplus' Jews, they moved from negotiating predominantly with the European colonizers to negotiating also with the ever more powerful non-Western leaders of decolonizing nations. This book reconstructs the rich history of the activities and changing ideologies of Jewish Territorialism, represented by Israel Zangwill's Jewish Territorial Organisation (the ITO) and, later, by the Freeland League for Jewish Colonization under the leadership of Isaac Steinberg. Via Uganda, Angola, Madagascar, Australia, and Suriname, this story eventually leads us to questions about yidishkeyt, and to forgotten early twentieth-century ideas of how to be Jewish.

Drawn from over fifty-eight individual, in-depth, qualitative interviews with women of faith in Malaysia and Britain, Women of Faith and the Quest for Spiritual Authenticity is a multifaith, multicultural and cross-cultural comparative focus that explores women's religious expressions, as derived from practising Buddhists, Hindus, Christians, Muslims, Jews, Wiccans and Druids among others. Despite social advances towards women's emancipation and the lacerating critiques from feminist theologians across the Abrahamic religions and beyond, women's religious experiences remain submerged beneath the weight of patriarchal religious leadership and ongoing masculinised, dogmatic interpretations. Even feminism itself has yet to move the spiritual onto their main agenda of inequity in women's lives. This extensive, feminist research monograph challenges these exclusions to centre and amplify women's voices in speaking powerfully of their religious experiences, interpretations and practices. This is an ecumenical and entertaining ethnography where women's narratives and life stories ground faith as embodied, personal, painful, vibrant, diverse, illuminating and shared. This book will of interest not only to academics and students of the sociology of religion, feminist and gender studies, politics, ethnicity and Southeast Asian studies, but is equally accessible to the general reader broadly interested in faith and feminism.

Much contemporary research ignores or is dismissive of the growth of global religiosity, even though 90 percent of the global population sees the world through a commitment to some kind of faith. Reimagining Faith and Management addresses this issue and extends the research on the impact of faith in various aspects of management, such as negotiation, leadership, entrepreneurship, governance, innovation, ethics, finance and careers. Faith impacts how individuals and organisations envision, manage and respond to their various stakeholders, communities, the natural environment and the world around them. This book presents various facets of how faith, values and/or ideological outlook which informs, influences and adds mystery to inspire and impel individuals and organisations. The 21 chapters are based on academic research and offer practical managerial recommendations. The book is divided into three sections: faithful futures impacting individuals; faithful futures impacting organisations and faithful futures impacting society. Each chapter presents a theoretical base and includes practical implications. The book is ideal reading for educators, practitioners, researchers and students of business, management, career studies, faith-based organisations, corporate governance and business ethics, as well as religious studies, including applied theology.

The Bible and Jews in Medieval Spain examines the grammatical, exegetical, philosophical and mystical interpretations of the Bible that took place in Spain during the medieval period. The Bible was the foundation of Jewish culture in medieval Spain. Following the scientific analysis of Hebrew grammar which emerged in al-Andalus in the ninth and tenth centuries, biblical exegesis broke free of homiletic interpretation and explored the text on grammatical and contextual terms. While some of the earliest commentary was in Arabic, scholars began using Hebrew more regularly during this period. The first complete biblical commentaries in Hebrew were written by Abraham Ibn 'Ezra, and this set the standard for the generations that followed. This book analyses the approach and unique contributions of these commentaries, moving on to those of later Christian Spain, including the Qimhi family, Nahmanides and his followers and the esoteric-mystical tradition. Major topics in the commentaries are compared and contrasted. Thus, a unified picture of the whole fabric of Hebrew commentary in medieval Spain emerges. In addition, the book describes the many Spanish Jewish biblical manuscripts that have remained and details the history of printed editions and Spanish translations (for Jews and Christians) by medieval Spanish Jews. This book will appeal to scholars and students of medieval Spain, as well as those interested in the history of religion and cultural history.

When we start to discuss religion we run into controversial questions about history and anthropology, about the scope of scientific explanation, and about free will, good and evil. This book explains how to find our way through these disputes and shows how we can be freed from assumptions and prejudices which make progress impossible by deeper philosophical insight into the concepts involved. Books about religion usually concentrate on a few central Judaeo-Christian doctrines and either attack them or defend them with tenacious conservatism, yielding nothing. This book has a broader scope, and instead of trying to prove that religion, or any particular religion, is reasonable or unreasonable, it seeks to persuade people to be reasonable about religion.