In Isaiah Shembe's Hymns and the Sacred Dance in Ibandla lamaNazaretha, Nkosinathi Sithole explores the hymns of Prophet Isaiah Shembe and the sacred dance in Ibandla LamaNazaretha, and offers an emic perspective on the Church which has attracted scholars from different disciplines. Isaiah Shembe's Hymns and the Sacred Dance in Ibandla lamaNazaretha posits that in the hymns, Shembe found a powerful medium through which he could voice his concerns as an African in colonial times, while praising and worshipping God. Sithole also refutes claims by some scholars that the sacred dance was a response to colonialism and oppression, showing that in fact the sacred dance in Ibandla lamaNazaretha is considered to be a form of worship and is thought to exist on earth and in heaven.

Beginning with an historical perspective, the text moves to examine dimensions of "Islamic Revolution" and ideology, oil, economic crisis and Islamic banking, and post-war political and infrastructural reconstruction in Iran.

The first readable and accurate translation of twenty of the most authoritative Hindu documents pertaining to ascetic ideals and the ascetic way of life, this text opens to students a major source for the study of the Hindu ascetical institutions and of the historical changes they underwent during a period of a thousand years or more. Beginning with an analysis of the historical context that gave rise to Indian ascetical institutions and ideologies, Patrick Olivelle moves on to elucidate the meaning of renunciation-the central institution of holiness in most Hindu traditions-and the function and significance of the various elements that constitute the rite of renunciation. The Samnyasa Upanisads will be an unparalleled source of information and insight for students of Hinduism and Indian asceticism, mysticism, and holiness.

How do figurational sociologists approach the subjects of sport and leisure? How does their approach differ from other approaches in the field? This major collection, edited by leading writers on sport and leisure, offers a superb introduction to the figurational sociology of sport and leisure. The distinctive features of the approach are clearly explained and contributors show how figurational sociology is applied in the analysis of concrete problems. However, the collection also gives space to critics of the figurational approach. Included here are contributions which claim that the approach is inaccurate, blinkered and irrelevant.

Religion has long been a powerful cultural, social, and political force in the Himalaya. Increased economic and cultural flows, growth in tourism, and new forms of governance and media, however, have brought significant changes to the religious traditions of the region in the twentieth and twenty-first centuries. This book presents detailed case studies of lived religion in the Himalaya in this context of rapid change to offer intra-regional perspectives on the ways in which lived religions are being re-configured or re-imagined. Based on original fieldwork, this book documents understudied forms of religion in the region and presents unique perspectives on the phenomenon and experience of religion, discussing why, when, and where practices, discourses, and the category of religion itself, are engaged by varying communities in the region. It yields fruitful insights into both the religious traditions and lived human experiences of Himalayan peoples in the modern era. Presenting new research and perspectives on the Himalayan region, this book should be of interest to students and scholars of South Asian Studies, Religious Studies, and Modernity.

Das Glossar bietet mit rund 30 zentralen Stichworten ein unverzichtbares Grundlagenwerk fur den Alltag im Kulturmanagement und daruber hinaus."

New expressions of church that are proliferating among Muslim, Hindu, Buddhist, and other non-Christian religious communities, including so-called insider movements, have raised intense discussion in missiological circles. In Seeking Church, Darren Duerksen and William Dyrness address these issues by exploring how all Christian movements have been and are engaged in a "reverse hermeneutic," where the gospel is read and interpreted through existing cultural and religious norms. Duerksen and Dyrness draw on the growing social-scientific work on emergent theory-the concept that social communities arise over time in ways that reflect specific historical and cultural dynamics. This is a missiological process, they argue, in which God has always worked through people and their culture to shape his witness in the world. They illustrate emergent theory through historical and contemporary case studies and consider the church's contextualized nature by exploring biblical models of the church, worship practices as emergent, and ecclesial markers that identify emerging churches and their distinctive witness. For missiologists, theologians, practitioners, and all who ponder the challenge and opportunities of mission among other religious communities, Seeking Church offers a multidisciplinary conceptual framework with which to understand the global diversity of the body of Christ. The Spirit is constantly drawing people toward God's community, causing new expressions of church to emerge and thus displaying new facets of his work and character. Missiological Engagements charts interdisciplinary and innovative trajectories in the history, theology, and practice of Christian mission, featuring contributions by leading thinkers from both the Euro-American West and the majority world whose missiological scholarship bridges church, academy, and society.

For many evangelicals, liberation theology seems a distant notion. Some might think it is antithetical to evangelicalism, while others simply may be unfamiliar with the role evangelicals have played in the development of liberation theologies and their profound effect on Latin American, African American, and other global subaltern Christian communities. Despite the current rise in evangelicals focusing on justice work as an element of their faith, evangelical theologians have not adequately developed a theological foundation for this kind of activism. Evangelical Theologies of Liberation and Justice fills this gap by bringing together the voices of academics, activists, and pastors to articulate evangelical liberation theologies from diverse perspectives. Through critical engagement, these contributors consider what liberation theology and evangelical tenets of faith have to offer one another. Evangelical thinkers-including Soong-Chan Rah, Chanequa Walker-Barnes, Robert Chao Romero, Paul Louis Metzger, and Alexia Salvatierra-survey the history and outlines of liberation theology and cover topics such as race, gender, region, body type, animal rights, and the importance of community. Scholars, students, and churches who seek to engage in reflection and action around issues of biblical justice will find here a unique and insightful resource. Evangelical Theologies of Liberation and Justice opens a conversation for developing a specifically evangelical view of liberation that speaks to the critical justice issues of our time.

2020 Outreach Magazine Resource of the Year ("Also Recommended," Church) Is a church just something we create to serve our purposes or to maintain old traditions? Or is it something more vital, more meaningful, and more powerful? This can be hard to believe when we look at what happens in any one congregation or denomination. Certainly not all churches act like Jesus in the world, and many individual churches in the West are dying. When it's so easy to be confused, frustrated, or simply apathetic about the church, how should we understand its purpose today? In this appealing introduction to the nature of the local church, set in the context of Christian history and global diversity, historian and missionary Scott Sunquist shows us the church in motion. Why Church? clarifies the two primary purposes of the church-worship and witness-and unpacks what the church is (and ought to be) using five movements of worship: come together stand to praise God kneel to confess sit to listen to the Word of God go out into the world Packed with stories and insights from experiences in churches around the world, this book explores cultural contextualization, the meaning of conversion, worship in both personal and communal aspects, and how mission combines telling the good news with being good news as a community. From Fuller Theological Seminary's renowned church-planting program, this primer is well suited to leaders and their core teams to read together and share with new attenders as they catch the spirit of the dynamic gathering that is the local church.

This book is a microsociological study of religious practice, based on fieldwork with Conservative Jews, Bible Belt Muslims, white Baptists, black Baptists, Buddhist meditators, and Latino Catholics. In each case, the author scrutinizes how a congregation's ritual strategies help or hinder their efforts to achieve a transformative spiritual encounter, an intense feeling that becomes the basis of their most fundamental understandings of reality. The book shows how these transformative spiritual encounters routinely depend on issues that can seem rather mundane by comparison, such as where the sanctuary's entrance is located, how many misprints end up in the church bulletin, or how long the preacher continues to preach beyond lunchtime. The spirit responds to other dynamics, as well, such as how congregations collectively imagine outsiders, or how they talk about ideas like individualism and patriarchy. Building on provocative theories from sociologists such as Emile Durkheim, Erving Goffman, Randall Collins, and Anne Warfield Rawls, this book shows how "interaction ritual theory" opens compelling new pathways for sociological scholarship on religion. Micro-level specifics from fieldwork in Texas are supplemented with large-scale survey analysis of a wide array of religious organizations from across the United States.

It is communion Sunday at a mixed-race church. A black pastor and white head elder stand before the sanctuary as lay leaders pass out the host. An African-American woman sings a gospel song as a woman of Asian descent plays the piano. Then a black woman in the congregation throws her hands up and yells, over and over, "Thank you Lawd!" A few other African-Americans in the pews say "Amen," while white parishioners sit stone-faced. The befuddled white head elder reads aloud from the Bible, his soft voice drowned out by the shouts of praise. Even in this proudly interracial church, America's racial divide is a constant presence. In The Elusive Dream, Korie L. Edwards presents the surprising results of an in-depth study of interracial churches: they help perpetuate the very racial inequality they aim to abolish. To arrive at this conclusion, she combines a nuanced analysis of national survey data with an in-depth examination of one particular church. She shows that mixed-race churches adhere strongly to white norms. African Americans in multiracial settings adapt their behavior to make white congregants comfortable. Behavior that white worshipers perceive as out of bounds is felt by blacks as too limiting. Yet to make interracial churches work, blacks must adjust their behavior to accommodate the predilections of whites. They conform to white expectations in church just as they do elsewhere. Thorough, incisive, and surprising, The Elusive Dream raises provocative questions about the ongoing problem of race in the national culture.

Chronic Hindu-Muslim rioting in India has created a situation in which communal violence is both so normal and so varied in its manifestations that it would seem to defy effective analysis. Paul R. Brass, one of the world's preeminent experts on South Asia, has tracked more than half a century's riots in the north Indian city of Aligarh. This book is the culmination of a lifetime's thinking about the dynamics of institutionalized intergroup violence in northern India, covering the last three decades of British rule as well as the entire post-Independence history of Aligarh. Brass exposes the mechanisms by which endemic communal violence is deliberately provoked and sustained. He convincingly implicates the police, criminal elements, members of Aligarh's business community, and many of its leading political actors in the continuous effort to "produce" communal violence. Much like a theatrical production, specific roles are played, with phases for rehearsal, staging, and interpretation. In this way, riots become key historical markers in the struggle for political, economic, and social dominance of one community over another. In the course of demonstrating how riots have been produced in Aligarh, Brass offers a compelling argument for abandoning or refining a number of widely held views about the supposed causes of communal violence, not just in India but throughout the rest of the world. An important addition to the literature on Indian and South Asian politics, this book is also an invaluable contribution to our understanding of the interplay of nationalism, ethnicity, religion, and collective violence, wherever it occurs.

This book examines the experiences of veiled Muslim women as victims of Islamophobia, and the impact of this victimisation upon women, their families and wider Muslim communities. It proposes a more effective approach to engaging with these victims; one which recognises their multiple vulnerabilities and their distinct cultural and religious needs.

This book provides an original concept of authenticity to illuminate the transformation of Christian consciousness in the increasingly more secular and pluralistic culture of Western societies. The present work is unique in offering an in-depth study of Simmel's sociology and philosophy in dialogue with an ethnographic account of contemporary Christians. It develops original concepts drawing on Simmel's writings on individuality and religion and connecting them with classical and contemporary scholarship in sociology and philosophy. The theoretical framework is illustrated through an analysis of the narratives and practices of Christians in an evangelical church in the UK and several New Monastic communities in the UK, US, and Canada. The book proposes an understanding of belief as relational and experiential and a concept of authenticity, as self-transcendence articulated in dialogue with religious tradition and the Other. Religious tradition is developed through an on-going process of interpretation and sacralization of what is considered within and without the tradition's boundaries. The book also proposes an innovative approach to the study of morality by distinguishing between a people-centered ethic (ethic of compassion) and a norm-centered ethic (ethic of purity) to account for the the different ways in which Christians engage with the Other. This allows an exploration of the relationship between ethics and the making and breaking of boundaries in a given community. The case studies in this book show that committed Christians attempt to reconcile commitment to their tradition with the value of inclusiveness and to affirm their moral and religious identity as a distinctive moral lifestyle, not superior, but of equal worth to those of non-Christians.

Cotton Mather called them "the hidden ones." Although historians of religion occasionally refer to the fact that women have always constituted a majority of churchgoers, until recently none of them have investigated the historical implications of the situation or v the role of woman in the church. But the focus of church history has been moving toward a broader awareness, from studying religious institutions and their pastors to studying the people--the laity--and the nature of religious experience. This book explores the many common elements of this experience for women in church and temple, regardless of their differences in faith.

Practical theology has outgrown its traditional pastoral paradigm. The articles in this handbook recognize that faith, spirituality, and lived religion, within and beyond institutional communities, refer to realms of cultures, ritual practices, and symbolic orders, whose boundaries are not clearly defined and whose contents are shifting. The International Handbook of Practical Theology offers insightful transcultural conceptions of religion and religious matters gathered from various cultures and traditions of faith. The first section presents 'concepts of religion'. Chapters have to do with considerations of the conceptualizing of religion in the fields of 'anthropology', 'community', 'family', 'institution', 'law', 'media', and 'politics' among others. The second section is dedicated to case studies of 'religious practices' from the perspective of their actors. The third section presents major theoretical discourses that explore the globally significant diversity and multiplicity of religion. Altogether, sixty-one authors from different parts of the world encourage a rethinking of religious practice in an expanded, transcultural, globalized, and postcolonial world.

The book by Magdalena Lubanska examines the role of religious syncretism in the social and religious life of Muslim-Christian communities in the Western Rhodopes. The author is interested mainly in the origins and motivations of various beliefs and behaviors which at first sight may appear to be syncretic. She looks at syncretism in the context of anti-syncretic tendencies, particularly pronounced among the Muslim neophytes and young members of the Muslim religious elite, who are not interested in the local forms of post-ottoman Islam ("Adat Islam"), preferring instead a "pure" form of religion, a class of fundamentalist religious movements rooted in orthodox Islam and seeking to remain faithful to mainstream Islamic thought and tradition ("Salafi Islam"). Lubanska findings offer an insight into the fact that although certain actions may appear syncretic in nature, their underlying intentions are often not in fact motivated by syncretic tendencies. This is the first study to look at syncretism in Bulgaria from this perspective.

The Rise of Victimhood Culture offers a framework for understanding recent moral conflicts at U.S. universities, which have bled into society at large. These are not the familiar clashes between liberals and conservatives or the religious and the secular: instead, they are clashes between a new moral culture-victimhood culture-and a more traditional culture of dignity. Even as students increasingly demand trigger warnings and "safe spaces," many young people are quick to police the words and deeds of others, who in turn claim that political correctness has run amok. Interestingly, members of both camps often consider themselves victims of the other. In tracking the rise of victimhood culture, Bradley Campbell and Jason Manning help to decode an often dizzying cultural milieu, from campus riots over conservative speakers and debates around free speech to the election of Donald Trump.

Chaplains are America's hidden religious leaders. Required in the military, federal prisons, and Veterans Administration Medical Centers, chaplains also work in two-thirds of hospitals, most hospices, many institutions of higher education, and a growing range of other settings. The chaplains of the U.S. House and Senate regularly engage with national leaders through public prayer and private conversation. Chaplains have been present at national protests, including the racial justice protests that took place across the country in 2020. A national survey conducted in the United States in 2019 found that 21% of the Americans public had contact with a chaplain in the prior two years. Contact with chaplains likely increased with the COVID-19 pandemic, which thrust chaplains into the spotlight, as they cared for patients, family members, and exhausted and traumatized medical staff fighting the pandemic in real time. Wendy Cadge steps back to ask who chaplains are, what they do across the United States, how that work is connected to the settings where they do it, and how they have responded to and helped to shape contemporary shifts in the American religious landscape. She focuses on Boston as a case study to show how chaplains have been, and remain, an important part of institutional religious ecologies, both locally and nationally. She has combed through the archives of major Boston institutions including the city government, police and fire department, hospitals, universities, rest and rehabilitation centers, the Catholic church, and several Protestant denominations, as well as the Boston Globe, to chart the work of chaplains historically. Cadge also interviewed over one hundred chaplains who work in greater Boston and shadowed them whenever possible, going on board container ships, walking through homeless shelters, and attending religious services at local prisons. The result is a rich study of a little-noticed but essential group of religious leaders.

How do ordinary Muslims deal with and influence the increasingly pervasive Islamic norms set by institutions of the state and religion? Becoming Better Muslims offers an innovative account of the dynamic interactions between individual Muslims, religious authorities, and the state in Aceh, Indonesia. Relying on extensive historical and ethnographic research, David Kloos offers a detailed analysis of religious life in Aceh and an investigation into today's personal processes of ethical formation. Aceh is known for its history of rebellion and its recent implementation of Islamic law. Debunking the stereotypical image of the Acehnese as inherently pious or fanatical, Kloos shows how Acehnese Muslims reflect consciously on their faith and often frame their religious lives in terms of gradual ethical improvement. Revealing that most Muslims view their lives through the prism of uncertainty, doubt, and imperfection, he argues that these senses of failure contribute strongly to how individuals try to become better Muslims. He also demonstrates that while religious authorities have encroached on believers and local communities, constraining them in their beliefs and practices, the same process has enabled ordinary Muslims to reflect on moral choices and dilemmas, and to shape the ways religious norms are enforced. Arguing that Islamic norms are carried out through daily negotiations and contestations rather than blind conformity, Becoming Better Muslims examines how ordinary people develop and exercise their religious agency.

Undocumented Saints follows the migration of popular saints from Mexico into the US and the evolution of their meaning. The book explores how Latinx battles for survival are performed in the worlds of faith, religiosity, and the imaginary, and how the socio-political realities of exploitation and racial segregation frame their popular religious expressions. It also tracks the emergence of inter-religious states, transnational ethnic and cultural enclaves unified by faith. The book looks at five vernacular saints that have emerged in Mexico and whose devotions have migrated into the US in the last one hundred years: Jesus Malverde, a popular bandido turned saint caudillo; Santa Olguita, an emerging feminist saint linked to border women's experiences of sexual violence; Juan Soldado, a murder-rapist soldier who is now a patron for undocumented immigrants and the main suspect in the death of an eight-year-old victim known now as Santa Olguita; Toribio Romo, a Catholic priest whose ghost/spirit has been helping people cross the border into the US since the 1990s; and La Santa Muerte, a controversial personification of death who is particularly popular among LGBTQ migrants. Each chapter contextualizes a particular popular saint within broader discourses about the construction of masculinity and the state, the long history of violence against Latina and migrant women, female erasure from history, discrimination against non-normative sexualities, and as US and Mexican investment in the control of religiosity within the discourses of immigration.

Although numerous studies of religious rituals have been conducted by religious studies scholars, anthropologists, sociologists, and psychologists, it is rare to find a work that brings scholars from different disciplines together to discuss the similarities and differences in their research. This book represents contributions by leading scholars from several disciplines that show the diversity of approaches to religious rituals, while also providing cross-disciplinary perspectives on this topic. The goals of the chapters are to consider where the field currently stands in understanding religious rituals and what novel ideas can improve our knowledge about these practices; and furnish innovative applications of theory by discussing particular examples which are drawn from the authors' fieldwork. The chapters cover Christian, Buddhist, Jewish, and Islamic rituals, thus providing a view of how ritual practices vary across the globe, but also how they share some important characteristics.

Sam Harris's first book, "The End of Faith," ignited a worldwide debate about the validity of religion. In the aftermath, Harris discovered that most people--from religious fundamentalists to non-believing scientists--agree on one point: science has nothing to say on the subject of human values. Indeed, our failure to address questions of meaning and morality through science has now become the primary justification for religious faith.
In this highly controversial book, Sam Harris seeks to link morality to the rest of human knowledge. Defining morality in terms of human and animal well-being, Harris argues that science can do more than tell how we are; it can, in principle, tell us how we ought to be. In his view, moral relativism is simply false--and comes at an increasing cost to humanity. And the intrusions of religion into the sphere of human values can be finally repelled: for just as there is no such thing as Christian physics or Muslim algebra, there can be no Christian or Muslim morality. Using his expertise in philosophy and neuroscience, along with his experience on the front lines of our "culture wars," Harris delivers a game-changing book about the future of science and about the real basis of human cooperation.

Drawing on poststructuralist approaches, Craig Martin outlines a theory of discourse, ideology, and domination that can be used by scholars and students to understand these central elements in the study of culture. The book shows how discourses are used to construct social institutions-often classist, sexist, or racist-and that those social institutions always entail a distribution of resources and capital in ways that capacitate some subject positions over others. Such asymmetrical power relations are often obscured by ideologies that offer demonstrably false accounts of why those asymmetries exist or persist. The author provides a method of reading in order to bring matters into relief, and the last chapter provides a case study that applies his theory and method to racist ideologies in the United States, which systematically function to discourage white Americans from sympathizing with poor African Americans, thereby contributing to reinforcing the latter's place at the bottom of a racial hierarchy that has always existed in the US.