Children born and raised on the religious fringe are a distinctive yet largely unstudied social phenomenon -they are irreversibly shaped by the experience having been thrust into a radical religious culture by birth. The religious group is all encompassing. It accounts for their family, their school, social networks, and everything that prepares them for their adult life. The inclusion of a second generation of participants raises new concerns and legal issues. Perfect Children examines the ways new religious movements adapt to a second generation, how children are socialized, what happens to these children as they mature, and how their childhoods have affected them. Amanda van Twist conducted over 50 in-depth interviews with individuals born into new religious groups, some of whom have stayed in the group, some of whom have left. She also visited the groups, their schools and homes, and analyzed support websites maintained by those who left the religious groups that raised them. She also attended conferences held by NGOs concerned with the welfare of children in "cults." The main groups she studies include the Bruderhof, Scientology, the Family International, the Unification Church, and the International Society for Krishna Consciousness. Children born into new religions often start life as "special children" believed to be endowed with heightened spiritual capabilities. But as they mature into society at large they acquire other labels. Those who stay in the group are usually labeled as "goodies" and "innovators". Those who leave tend to be labeled as "baddies" or seen as "troubled." Whether they stay or leave, children raised on the religious fringe experience a unique form of segregation in adulthood. Van Twist analyzes group behavior on an organizational/institutional level as well as individual behavior within groups, and how these affect one another. Her study also raises larger questions about religious freedom in the light of the State's responsibility towards children, and children's rights against the rights of parents to raise their children within their religion.

Screenwriters and film directors have long been fascinated by the challenges of representing the listening experience on screen. While music has played a central role in film narrative since the conception of moving pictures, the representation of music listening has remained a special occurrence. In Situated Listening: The Sound of Absorption in Classical Cinema, author Giorgio Biancorosso argues for a redefinition of the music listener as represented in film. Rather than construct the listener as a reverential concertgoer, music analyst, or gallery dweller, this book instead shows how films offer a new way of thinking about listening as distributed experience, an activity made public and shareable across vast cultural spaces rather than an insular motion. It shows how cinema functions as not only a reservoir of established modes of listening, but also an agent in the development of new listening practices. As Biancorosso argues, many films have perpetuated a long-existing paradox of music as a means of silencing. Consider an aggressive score overlaying battle scenes or a romantic scene conveying unspoken intimacy. In the place of conversational exchange exists a veil of sound in the form of music, and Situated Listening explains why this function influences both the course of interpretation and empathy experienced by film spectators. By focusing on cinematic, physical, and emotional scenery surrounding a character, viewers can recognize aspects of their own lives, developing a deeper empathy for each fictional character through real and shared listening practices.

This volume is about the many ways we perceive. In nineteen new essays, philosophers and cognitive scientists explore the nature of the individual senses, how and what they tell us about the world, and how they interrelate. They consider how the senses extract perceptual content from receptoral information and what kinds of objects we perceive and whether multiple senses ever perceive a single event. Questions pertaining to how many senses we have, what makes one sense distinct from another, and whether and why distinguishing senses may be useful feature prominently. Contributors examine the extent to which the senses act in concert, rather than as discrete modalities, and whether this influence is epistemically pernicious, neutral, or beneficial. Many of the essays engage with the idea that it is unduly restrictive to think of perception as a collation of contents provided by individual sense modalities. Rather, contributors contend that to understand perception properly we need to build into our accounts the idea that the senses work together. In doing so, they aim to develop better paradigms for understanding the senses and thereby to move toward a better understanding of perception.

Ordinary language and scientific language enable us to speak about, in a singular way (using demonstratives and names), what we recognize not to exist: fictions, the contents of our hallucinations, abstract objects, and various idealized but nonexistent objects that our scientific theories are often couched in terms of. Indeed, references to such nonexistent items-especially in the case of the application of mathematics to the sciences-are indispensable. We cannot avoid talking about such things. Scientific and ordinary languages thus enable us to say things about Pegasus or about hallucinated objects that are true (or false), such as "Pegasus was believed by the ancient Greeks to be a flying horse," or "That elf I'm now hallucinating over there is wearing blue shoes." Standard contemporary metaphysical views and semantic analyses of singular idioms on offer in contemporary philosophy of language have not successfully accommodated these routine practices of saying true and false things about the nonexistent while simultaneously honoring the insight that such things do not exist in any way at all (and have no properties). That is, philosophers often feel driven to claim that such objects do exist, or they claim that all our talk isn't genuine truth-apt talk, but only pretence. This book reconfigures metaphysics (and the role of metaphysics in semantics) in radical ways that allow the accommodation of our ordinary ways of speaking of what does not exist while retaining the absolutely crucial presupposition that such objects exist in no way at all, have no properties, and so are not the truth-makers for the truths and falsities that are about them.

How Can I Make the Most of the Rest of My Life? is a chapter from Nicky Gumbel's book, Questions of Life, and generally presented as the last talk of the Alpha weekend. This booklet may be given to any guest who missed this Alpha talk. Alpha creates an environment of hospitality where people can bring their friends, family and work colleagues to explore the Christian faith, ask questions and share their point of view. Alpha makes it easy to invite friends to have spiritual conversations which explore life's biggest questions in a safe and respectful way. Alpha's approach to hospitality, faith and discussion is designed to welcome everyone, especially those who might not describe themselves as Christians or church-goers. Each session includes time for a large group meal, short teaching, and small group discussion.

"That summer afternoon, I had no way of knowing the book would radically alter my existence. Yet that proved to be the case."

So writes folklorist José Manuel de Prada-Samper about a chance discovery more than thirty years ago of an obscure book called Specimens of Bushman Folklore in a second-hand bookshop in England.

Part historical detective story, part memoir, Fading Footprints traces the author’s journey into the magical folklore of the /xam hunter-gatherers of the Upper Karoo. Through archival research and on field trips in South Africa, De Prada-Samper is able to humanise the /xam as he delves into the work and lives of researchers William Bleek and Lucy Lloyd, who recorded the stories of San prisoners in Cape Town in the late 1800.

The author learns that many are still told to this day by farm workers in forgotten corners of the Northern Cape and that, contrary to common belief, the culture and traditions of South Africa’s first people are still alive.

Routes and Realms explores the ways in which Muslims expressed attachment to land from the ninth through the eleventh centuries, the earliest period of intensive written production in Arabic. In this groundbreaking first book, Zayde Antrim develops a "discourse of place," a framework for approaching formal texts devoted to the representation of territory across genres. The discourse of place included such varied works as topographical histories, literary anthologies, religious treatises, world geographies, poetry, travel literature, and maps.
By closely reading and analyzing these works, Antrim argues that their authors imagined plots of land primarily as homes, cities, and regions and associated them with a range of claims to religious and political authority. She contends that these are evidence of the powerful ways in which the geographical imagination was tapped to declare loyalty and invoke belonging in the early Islamic world, reinforcing the importance of the earliest regional mapping tradition in the Islamic world.
Routes and Realms challenges a widespread tendency to underestimate the importance of territory and to over-emphasize the importance of religion and family to notions of community and belonging among Muslims and Arabs, both in the past and today.

In this illuminating study of a vital but long overlooked aspect of Chinese religious life, Jimmy Yu reveals that in the sixteenth and seventeenth centuries, self-inflicted violence was an essential and sanctioned part of Chinese culture. He examines a wide range of practices, including blood writing, filial body-slicing, chastity mutilations and suicides, ritual exposure, and self-immolation, arguing that each practice was public, scripted, and a signal of certain cultural expectations. Yu shows how individuals engaged in acts of self-inflicted violence to exercise power and to affect society, by articulating moral values, reinstituting order, forging new social relations, and protecting against the threat of moral ambiguity. Self-inflicted violence was intelligible both to the person doing the act and to those who viewed and interpreted it, regardless of the various religions of the period: Buddhism, Daoism, Confucianism, and other religions. Self-inflicted violence as a category reveals scholarly biases that tend to marginalize or exaggerate certain phenomena in Chinese culture. Yu offers a groundbreaking contribution to scholarship on bodily practices in late imperial China, challenging preconceived ideas about analytic categories of religion, culture, and ritual in the study of Chinese religions.

Though the distance between opera and popular music seems immense today, a century ago opera was an integral part of American popular music culture, and familiarity with opera was still a part of American "cultural literacy." During the Ragtime era, hundreds of humorous Tin Pan Alley songs centered on operatic subjects-either directly quoting operas or alluding to operatic characters and vocal stars of the time. These songs brilliantly captured the moment when popular music in America transitioned away from its European operatic heritage, and when the distinction between low- and high-brow "popular" musical forms was free to develop, with all its attendant cultural snobbery and rebellion.
Author Larry Hamberlin guides us through this large but oft-forgotten repertoire of operatic novelties, and brings to life the rich humor and keen social criticism of the era. In the early twentieth-century, when new social forces were undermining the view that our European heritage was intrinsically superior to our native vernacular culture, opera-that great inheritance from our European forebearers-functioned in popular discourse as a signifier for elite culture. Tin Pan Opera shows that these operatic novelty songs availed this connection to a humorous and critical end. Combining traditional, European operatic melodies with the new and American rhythmic verve of ragtime, these songs painted vivid images of immigrant Americans, liberated women, and upwardly striving African Americans, striking emblems of the profound transformations that shook the United States at the beginning of the American century.

A study of the origin and development of the Ibadi Imamate ideal into its medieval Arabian and North African articulations, this study traces the distinctive features of the Ibadi imama to precedents among the early Kharijites, Rashidun Caliphs and pre-Islamic Arabs. Using the four "states of religion" (masalik al-din) as an organizing principle for its chapters, the book examines the four associated Imam-types that are appropriate to such states - the Imam al-Zuhur (Imam of Manifestation), Imam al-Difa'a (Imam of Defense), Imam al-Shari (the "Seller" Imam who triumphed over his enemies or "sold" himself to God in the attempt) and Imam al-Kitman (Imam of Secrecy) - and locates each Imam-type within a trajectory of Ibadi development. Some distinctive features of the Ibadi Imamate tradition, such as the shari Imam who selflessly fought for the establishment of the Ibadi polity, are shown to be rooted in the early Kharijite martyrdom narratives that were appropriated by the Ibadiyya and later transformed into systematic doctrines. Still others, such as the "weak" Imam who accepted provisional authority under the control of the 'ulama hearken back to pre-Islamic patterns of limited authority that subsequently found their way into early Islamic political norms. Working from a perspective that challenges the "exceptional" interpretation of Kharijite and Ibadite doctrine and practice, this study seeks to root much of Ibadi political theory in the same early traditions of Islamic political practice that later provided legitimacy to Sunni Muslim political theorists. The result is a historically grounded and complex presentation of the development of political doctrine among the sole remaining relative of the early Kharijites.

In Spectacular Men, Sarah E. Chinn investigates how working class white men looked to the early American theatre for examples of ideal manhood. Theatre-going was the primary source of entertainment for working people of the early Republic and the Jacksonian period, and plays implicitly and explicitly addressed the risks and rewards of citizenship. Ranging from representations of the heroes of the American Revolution to images of doomed Indians to plays about ancient Rome, Chinn unearths dozens of plays rarely read by critics. Spectacular Men places the theatre at the center of the self-creation of working white men, as voters, as workers, and as Americans.

The term "emerging media " responds to the "big data " now available as a result of the larger role digital media play in everyday life, as well as the notion of "emergence " that has grown across the architecture of science and technology over the last two decades with increasing imbrication. The permeation of everyday life by emerging media is evident, ubiquitous, and destined to accelerate. No longer are images, institutions, social networks, thoughts, acts of communication, emotions and speech-the "media " by means of which we express ourselves in daily life-linked to clearly demarcated, stable entities and contexts. Instead, the loci of meaning within which these occur shift and evolve quickly, emerging in far-reaching ways we are only beginning to learn and bring about. This volume's purpose is to develop, broaden and spark future philosophical discussion of emerging media and their ways of shaping and reshaping the habitus within which everyday lives are to be understood. Drawing from the history of philosophy ideas of influential thinkers in the past, intellectual path makers on the contemporary scene offer new philosophical perspectives, laying the groundwork for future work in philosophy and in media studies. On diverse topics such as identity, agency, reality, mentality, time, aesthetics, representation, consciousness, materiality, emergence, and human nature, the questions addressed here consider the extent to which philosophy should or should not take us to be facing a fundamental transformation.

Business ethics raises many important philosophical issues. A first set of issues concerns the methodology of business ethics. What is the role of ethical theory in business ethics? To what extent, if at all, can thinking in business ethics be enhanced by philosophy, so as to provide real moral guidance? Another set of issues involves questions regarding markets, capitalism, and economic justice. There are related concerns about the nature of business organizations and the responsibilities they have to their members, owners, and society.
The Oxford Handbook of Business Ethics is a comprehensive treatment of the field of business ethics as seen from a philosophical approach. The volume consists of 24 essays that survey the field of business ethics in a broad and accessible manner, covering all major topics about the relationship between ethical theory and business ethics. The chapters are written by accomplished philosophers who offer a systematic interpretation of their topics and discuss various moral controversies and dilemmas that plague business relationships and government-business relationships. Readers are thus presented with the major views that define the topic of the essay with critical discussions of those views, as well as topical bibliographies that identify key works in the field. In addition to philosophers who work in this area, the volume will be of interest to those in business and society seeking an up-to-date resource on this vital field.
"This book is intended to provide an overview of the state of the field of philosophical business ethics. And Brenkert and Beauchamp are to be commended for having put together a collection of contributors and topics that is well-suited for this goal. The contributors are all first-rate scholars who have made important contributions to business ethics or cognate fields. They are also admirably diverse in age, ideology, and methodological approach, thus providing readers with a good glimpse into the wide range of scholarship that characterizes the field. The book will obviously be of interest to those for whom philosophical business ethics is a main area of interest. But the entries are clear and accessible enough to make the book of special value to at least two other groups: those whose approach to business ethics is not primarily philosophical will find here a useful 'crash course' in an alternative methodological approach to their own subject, and those philosophers who are not primarily interested in business ethics will be treated to a volume that makes clear the connection between business ethics and more standard philosophical subjects, and that will almost certainly provide them with new ways of thinking about both business ethics and other topics in value theory and political philosophy that are connected with business ethics in ways they might not have previously recognized. The selection of topics is also admirably comprehensive." - Notre Dame Philosophical Reviews

In 1856, a teenage girl led 40000 to their deaths in the Eastern Cape.

When Treive Nicholas arrived in the 1980s to teach, he was captivated by the Wild Coast. Researching its history, he explores the Cattle Killing of 1856-1857. Was Nongqawuse a deceiver or a liberation leader?

Treive's quest spans continents, from South Africa to England, ending with a shocking revelation closer to home than expected.

Sara: In dié roman word die leser word meegesleur na die Middel-Bronstydperk, na verskeie gebeure, na Abraham se stanings en huwelik, sy swakhede en sy geloofspad, en die lewe van sy vrou Sara. Hanna:  Hanna is kinderloos. Haar man moet seuns hê om sy priesterlike pligte as Leviet voor die Here na te kom, en ná nege jaar trou hy weer. Peninna skenk die lewe aan die een kind ná die ander. Sal Hann guns kan vind in die oë van die God sodat Hy haar lamp weer aansteek?

Susan Coetzer was ’n swaarmoedige Sannie eerder as Susan Super C. Christus met sy wyse rigtingwysers het haar begeester om haar moue op te rol en geestelike transformasiewerk in haar lewe te doen. Hierdie proaktiewe werk het ’n paar mooi dinge gebring soos vryheid, vrede en wysheid. Susan nooi jou om saam met haar op ’n reis te gaan. Mag hierdie reis jou aanspoor om nooit moed te verloor nie, maar aan te hou stap totdat jy ook ’n energieke, veerkragtige en borrelende mens in Christus is.

In 2005, hurricane Katrina and its aftermath starkly revealed the continued racial polarization of America. Disproportionately impacted by the ravages of the storm, displaced black victims were often characterized by the media as "refugees." The characterization was wrong-headed, and yet deeply revealing. Sanctuary: African Americans and Empire traces the long history of this and related terms, like alien and foreign, a rhetorical shorthand that has shortchanged black America for over 250 years.
In tracing the language and politics that have informed debates about African American citizenship, Sanctuary in effect illustrates the historical paradox of African American subjecthood: while frequently the target of legislation (slave law, the Black Codes, and Jim Crow), blacks seldom benefited from the actions of the state. Blackness helped to define social, cultural, and legal aspects of American citizenship in a manner that excluded black people themselves. They have been treated, rather, as foreigners in their home country. African American civil rights efforts worked to change this. Activists and intellectuals demanded equality, but they were often fighting for something even more fundamental: the recognition that blacks were in fact human beings. As citizenship forced acknowledgement of the humanity of African Americans, it thus became a gateway to both civil and human rights.
Waligora-Davis shows how artists like Langston Hughes underscored the power of language to define political realities, how critics like W.E.B. Du Bois imagined democratic political strategies, and how they and other public figures have used their writing as a forum to challenge the bankruptcy of a social economy in which the value of human life is predicated on race and civil identity.

Fashion History: A Global View proposes a new perspective on fashion history. Arguing that fashion has occurred in cultures beyond the West throughout history, this groundbreaking book explores the geographic places and historical spaces that have been largely neglected by contemporary fashion studies, bringing them together for the first time. Reversing the dominant narrative that privileges Western Europe in the history of dress, Welters and Lillethun adopt a cross-cultural approach to explore a vast array of cultures around the globe. They explore key issues affecting fashion systems, ranging from innovation, production and consumption to identity formation and the effects of colonization. Case studies include the cross-cultural trade of silk textiles in Central Asia, the indigenous dress of the Americas and of Hawai'i, the cosmetics of the Tang Dynasty in China, and stylistic innovation in sub-Saharan Africa. Examining the new lessons that can be deciphered from archaeological findings and theoretical advancements, the book shows that fashion history should be understood as a global phenomenon, originating well before and beyond the fourteenth century European court, which is continually, and erroneously, cited as fashion's birthplace. Providing a fresh framework for fashion history scholarship, Fashion History: A Global View will inspire inclusive dress narratives for students and scholars of fashion, anthropology, and cultural studies.