Farhaan Wali offers a timely contribution to the issues and problems involved in the de-radicalisation process. Trying to generate ethnographic insight into Islamism has always presented a problem for researchers seeking to comprehend Islamism. Islamist groups operate secretly, making it difficult to penetrate their inner workings. Leaving Islamism is like no other academic analysis of Islamism and de-radicalisation. The author was given access to ex-Islamist actors, giving the book a significant advantage over other books. Therefore, in Leaving Islamism, the author has put together a comprehensive examination of the causes-political, social, cultural, and interpersonal-of why some young Muslims leave Islamism in Britain. To go beyond abstract theory, Farhaan Wali has conducted in-depth interviews with ex-members of Islamist organisations. His access to ex-members put him in the unique position of being able to gather the biographical information required to study the causes of "dropping out" of Islamism. Therefore, Leaving Islamism will be vital reading for anyone seeking to understand why some young Muslims leave Islamism. (Dr Alhagi Manta Drammeh, Associate Professor in Islamic Studies and visiting scholar at the University of The Gambia in politics, international relations and diplomacy MSC programme) Islamism continues to inspire countless young people in Britain to turn away from the bedrock principles of this country, infusing them with religious fanaticism. Events such as the Manchester bombing or the beheading of Lee Rigby seem to trigger a flood of predictable academic attention. However, these responses are still largely transfixed on the causality of Islamism. The debate needs to move forward and take stock of additional dimensions of Islamism. Although scores of young Muslims are flowing towards the spectre of Islamism, there are equal numbers flooding out from it. What is the narrative behind this exodus? Leaving Islamism explores how and why some British Muslims leave Islamism, providing a compelling new perspective from which to understand the de-radicalisation process. The author draws on first-hand accounts of ex-Islamists. By framing ex-Islamist experiences Farhaan Wali is able to identify and evaluate the reasons, methods and pathways used by ex-Islamists to leave Islamist groups and ideology through the collection of ex-Islamist narratives.

Shinto, Nature and Ideology in Contemporary Japan is the first systematic study of Shinto's environmental turn. The book traces the development in recent decades of the idea of Shinto as an 'ancient nature religion,' and a resource for overcoming environmental problems. The volume shows how these ideas gradually achieved popularity among scientists, priests, Shinto-related new religious movements and, eventually, the conservative shrine establishment. Aike P. Rots argues that central to this development is the notion of chinju no mori: the sacred groves surrounding many Shinto shrines. Although initially used to refer to remaining areas of primary or secondary forest, today the term has come to be extended to any sort of shrine land, signifying not only historical and ecological continuity but also abstract values such as community spirit, patriotism and traditional culture. The book shows how Shinto's environmental turn has also provided legitimacy internationally: influenced by the global discourse on religion and ecology, in recent years the Shinto establishment has actively engaged with international organizations devoted to the conservation of sacred sites. Shinto sacred forests thus carry significance locally as well as nationally and internationally, and figure prominently in attempts to reposition Shinto in the centre of public space.

With extensive research and creative interpretations, Dasan's Noneo gogeum ju (Old and New Commentaries of the Analects) has been evaluated in the academia of Korean Studies as a crystallization of his studies on the Confucian classics. Dasan (Jeong Yak-yong: 1762-1836) attempted through this book to synthesize and overcome the lengthy scholarly tradition of the classical studies of the Analects, leading it not only to represent one of the greatest achievements of Korean Confucianism but also demonstrate an innovative prospect for the progress of Confucian philosophy, positioning it as one of the ground-breaking works in all Confucian legacies in East Asia. Originally consisting of forty volumes in traditional book binding, his Noneo gogeum ju contains one hundred and seventy-five new interpretations on the Analects, hundreds of "arguments" about the neo-Confucian commentaries, hundreds of references to the scholarly works of the Analects, thousands of supportive quotations from various East Asian classics for the author's arguments, and hundreds of philological discussions. This book is an English translation of Noneo gogeum ju with the translator's comments on the innovative ideas and interpretations of Dasan on the Analects.

A Novice's Guide Through the Jewish Holidays explores the traditions, historical events along with Hebrew blessings in transliteration of the holidays for all people of diverse faiths and learning skills. The book engages and encourages the reader to become comfortable practicing the observances of the holidays. This guide will inspire and enlighten multi-generational and interfaith families to learn together. There are recipes and decorations to enhance the richness and beauty of each holiday. The special gift of this book is to bring a better understanding of the Jewish people's rich heritage. May your thirst for knowledge never be quenched

This book investigates how Buddhism gradually integrated itself into the Chinese culture by taking filial piety as a case study because it is an important moral teaching in Confucianism and it has shaped nearly every aspect of Chinese social life. The Chinese criticized Buddhism mainly on ethical grounds as Buddhist clergies left their parents' homes, did not marry, and were without offspring-actions which were completely contrary to the Confucian concept and practice of filial piety that emphasizes family life. Chinese Buddhists responded to these criticisms in six different ways while accepting good teachings from the Chinese philosophy. They also argued and even refuted some emotional charges such as rejecting everything non-Chinese. The elite responded in theoretical argumentation by (1) translations of and references to Buddhist scriptures that taught filial behavior, (2) writing scholarly refutations of the charges of unfilial practices, such as Qisong's Xiaolun (Treatise of Filial Piety), (3) interpreting Buddhist precepts as equal to the Confucian concept of filial piety, and (4) teaching people to pay four kinds of compassions to four groups of people: parents, all sentient beings, kings, and Buddhism. In practice the ordinary Buddhists responded by (1) composing apocryphal scriptures and (2) popularizing stories and parables that teach filial piety, such as the stories of Shanzi and Mulian, by ways of public lectures, painted illustrations on walls and silk, annual celebration of the ghost festival, etc. Thus, Buddhism finally integrated into the Chinese culture and became a distinctive Chinese Buddhism.