This volume brings together for the first time case studies on secularists of the 19th and early 20th centuries in national and transnational perspectives including examples from all over Europe. Its focus is on freethinkers taken as secular avant-gardes and early promoters of secularity. The authors of this book deal with multiple historical, religious, social, and cultural backgrounds and, in these contexts, analyze freethinkers' organizations, projects, networks, and contributions to forming a secular worldview, in particular, the promotion of concrete undertakings such as civil baptism or initiatives to leave church. Next to this secularist agenda, the contributions also take into account ambivalences and difficulties freethinkers were faced with, namely, the tensions between a national self-image and the transnational direction the movement has taken; the regional base of many projects and their transregional horizon; freethinkers' cultural programs and their immanent political mission; and the dialogue with respectively the conceptual distinction from other secularist groups. Readers interested in the history of secularity will learn that it was a heterogeneous enterprise already in its beginnings. This set the course for later European and global developments.

In the Afro-Cuban Lukumi religious tradition - more commonly known in the United States as Santeria - entrants into the priesthood undergo an extraordinary fifty-three-week initiation period. During this time, these novices - called iyawo - endure a host of prohibitions, including most notably wearing exclusively white clothing.A Year in White, sociologist C. Lynn Carr, who underwent this initiation herself, opens a window on this remarkable year-long religious transformation. In her intimate investigation of the ""year in white"", Carr draws on fifty-two in-depth interviews with other participants, an online survey of nearly two hundred others, and almost a decade of her own ethnographic fieldwork, gathering stories that allow us to see how cultural newcomers and natives thought, felt, and acted with regard to their initiation. She documents how, during the iyawo year, the ritual slowly transforms the initiate's identity. For the first three months, for instance, the iyawo may not use a mirror, even to shave, and must eat all meals while seated on a mat on the floor using only a spoon and their own set of dishes. During the entire year, the iyawo loses their name and is simply addressed as ""iyawo"" by family and friends. Carr also shows that this year-long religious ritual - which is carried out even as the iyawo goes about daily life - offers new insight into religion in general, suggesting that the sacred is not separable from the profane and indeed that religion shares an ongoing dynamic relationship with the realities of everyday life. Religious expression happens at home, on the streets, at work and school. Offering insight not only into Santeria but also into religion more generally, A Year in White makes an important contribution to our understanding of complex, dynamic religious landscapes in multicultural, pluralist societies and how they inhabit our daily lives.

This compelling volume explores how war magic and warrior religion unleash the power of the gods, demons, ghosts, and the dead. Documenting war magic and warrior religion as they are performed in diverse cultures and across historical time periods, this volume foregrounds embodiment, practice, and performance in anthropological approaches to magic, sorcery, shamanism, and religion. The authors go beyond what magic 'represents' to consider what magic does. From Chinese exorcists, Javanese spirit siblings, and black magic in Sumatra to Tamil Tiger suicide bombers, Chamorro spiritual re-enchantment, tantric Buddhist war magic, and Yanomami dark shamans, religion and magic are re-evaluated not just from the practitioner's perspective but through the victim's lived experience. These original investigations reveal a nuanced approach to understanding social action, innovation, and the revitalization of tradition in colonial and post-colonial societies undergoing rapid social transformation.

Pagan and Native Faith movements have sprung up across Europe in recent decades, yet little has been published about them compared with their British and American counterparts. Though all such movements valorize human relationships with nature and embrace polytheistic cosmologies, practitioners' beliefs, practices, goals, and agendas are diverse. Often side by side are groups trying to reconstruct ancient religions motivated by ethnonationalism-especially in post-Soviet societies-and others attracted by imported traditions, such as Wicca, Druidry, Goddess Spirituality, and Core Shamanism. Drawing on ethnographic cases, contributors explore the interplay of neo-nationalistic and neo-colonialist impulses in contemporary Paganism, showing how these impulses play out, intersect, collide, and transform.

America today is a hypersexual society. Sexual discourse, erotica, and pornography are pervasive in the culture. Sexual materials, many times extending into erotica and pornography, are found in the consumer world, academia, sex therapy, the publishing world, mass media (especially radio, television and movies) and the Internet. The sexual materials found in all these areas of American society provoke relentless opposition by groups and individuals who want to repress or censor sexual materials. The combined effects of those who promote and produce sexual materials, and those who try to supress them, add up to a cacophony of sexual discourse.

When conflicts arise between claims to human rights for women and claims for religious integrity and authority, which perspective should prevail? The author investigates the criteria for assessing such situations, including family religious ideology and the questions of relativism, privacy, and agency. The study concludes that theological resistance and certain political and social inhibitors sometimes, ironically, render the human rights concept inappropriate for achieving the rights of religious women.

The German theologian Dietrich Bonhoeffer understood Western civilization to be "approaching a completely religionless age" to which Christians must respond and adapt. This book explores Bonhoeffer's own response to this challenge-his concept of a religionless Christianity-and its place in his broader theology. It does this, first, by situating the concept in a present-day Western socio-historical context. It then considers Bonhoeffer's understanding and critique of religion, before examining the religionless Christianity of his final months in the light of his earlier Christ-centred theology. The place of mystery, paradox, and wholeness in Bonhoeffer's thinking is also given careful attention, and non-religious interpretation is taken seriously as an ongoing task. The book aspires to present religionless Christianity as a lucid and persuasive contemporary theology; and does this always in the presence of the question which inspired Bonhoeffer's theological journey from its academic beginnings to its very deliberately lived end-the question "Who is Jesus Christ?"

Going beyond recent attempts to pigeonhole the information revolution as either the information highway to utopia or the devil's own dystopia, this book cuts through the furor surrounding the Internet and shows how the paradoxical aspects of new media are an expression of the inherent contradictions underlying society as a whole. Andrew Calcutt is an enthusiastic champion of the potential for new communications technology and a trenchant critic of the culture of fear and self-limitation which prevents its realization. At a time when events and social processes are often assumed to be beyond our control, he seeks to accentuate the positive capabilities of human beings and the technologies which we have created.

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.

This book explores the role of evangelicalism in the conflict in Northern Ireland and discusses how it may contribute to a peaceful political transition. Ganiel analyzes the 'traditional' evangelicals who are associated with the Reverend Ian Paisley, as well as a new breed of 'mediating' evangelicals who have broken with the traditions of the past. Comparing evangelical politics in Northern Ireland to the U.S. and Canada, this book sheds light on future directions for Northern Irish evangelicalism. The conclusion has global reverberations as it reflects on the place of 'strong' religions-such as evangelicalism and other forms of fundamentalism-in contemporary world politics.

During the early communist period of the 1950s, temple fairs in China were both suppressed and secularized. Temples were closed down by the secular regime and their activities classified as feudal superstition and this process only intensified during the Cultural Revolution when even the surviving secular fairs, devoted exclusively to trade with no religious content of any kind, were suppressed. However, once China embarked on its path of free market reform and openness, secular commodity exchange fairs were again authorized, and sometimes encouraged in the name of political economy as a means of stimulating rural commodity circulation and commerce.

This book reveals how once these secular "temple-less temple fairs" were in place, they came to serve not only as venues for the proliferation of a great variety of popular cultural performance genres, but also as sites where a revival or recycling of popular religious symbols, already underway in many parts of China, found familiar and fertile ground in which to spread. Taking this shift in the Chinese state s attitudes and policy towards temple fairs as its starting point, The Market and Temple Fairs of Rural China shows how state-led economic reforms in the early 1980s created a revival in secular commodity exchange fairs, which were granted both the geographic and metaphoric space to function. In turn, this book presents a comprehensive analysis of the temple fair phenomenon, examining its economic, popular cultural, popular religious and political dimensions and demonstrates the multifaceted significance of the fairs which have played a crucial role in expanding the boundaries of contemporary acceptable popular discourse and expression.

Based upon extensive fieldwork, this unique book will be of great interest to students and scholars of Chinese religion, Chinese culture, Chinese history and anthropology.

In the emerging fields of religious and interreligious peacebuilding, the question of monitoring and evaluation is a challenging, yet necessary process. The need to develop comprehensive yet fitting evaluation models for religious and interreligious peacebuilding is not only important for donor interests, but also critical as a means of documenting and learning for peacebuilders themselves. Theories and best practices in monitoring and evaluation have become prevalent in many fields, yet the amount of literature on evaluating intercultural and, especially, religious and interreligious projects remains scant in comparison. This volume offers a unique contribution that not only looks at several of the challenges and implications faced by religious and interreligious peacebuilders but also provides concrete examples of new models and tools for monitoring and evaluating religious and interreligious peacebuilding projects. In doing so, this volume serves as a tool and point of reference for individuals and organizations developing and implementing interreligious dialogue and peacebuilding projects.

This exciting new and original collection locates dance within the spectrum of urban life in late modernity, through a range of theoretical perspectives. It highlights a diversity of dance forms and styles that can be witnessed in and around contemporary urban spaces: from dance halls to raves and the club striptease; from set dancing to ballroom dancing, to hip hop and swing, and to ice dance shows; from the ballet class, to fitness aerobics; and 'art' dance which situates itself in a dynamic relation to the city.

First published in 1979, The Second Coming is an experiment in the writing of popular history - a contribution to the history of the people who have no history and an exploration of some of the ideas, beliefs and ways of thinking of ordinary men and women in the late eighteenth and first half of the nineteenth centuries. Millenarianism is a conceptual tool with which to explore some aspects of popular thought and culture. It is also seen as an ideology of social change and as a continuing tradition, traced from the end of the seventeenth century to the 1790s, and is shown to be embedded in folk culture. Abundant in rich and lively descriptions of such colourful characters as Richard Brothers, Joanna Southcott, John Wroe, Zion Ward and Sir William Courtenay, as well as studies of the Shakers, early Mormons and Millerites, the result is a window into the world of ordinary people in the Age of Romanticism.

James Leatt was nine when the Nationalist Party came to power, and eleven when he saw a documentary of the Allied forces liberating Nazi death camps. For most of his life the shadows of apartheid and the Holocaust have dogged his beliefs about faith, the meaning of life and the moral challenges humankind faces.

Conjectures is a philosophical reflection on his life and times as he grapples with the realities of parish work in black communities, teaching ethics in a business school under apartheid, managing a university in the dying days of the Nationalist regime, and eventually working in higher education in post-apartheid South Africa.

Weaving strands of his personal life with the questions of theodicy and modernity as well as drawing upon the Western philosophical tradition and the wisdom of East Asian traditions such as Taoism and Buddhism, he comes to terms with a disenchanted reality which has no need for supernatural or magical thought and practice.

He has learned to live with questions. If you no longer believe in God and a sacred text, what are your sources of meaning? What kind of moral GPS allows you to find your way? Is what might be called a secular spirituality even possible?

Conjectures traces the author’s search for a secular way of being that is meaningful, mindful and reverent.

Few studies of Middle East wars go beyond a narrative of events and most tend to impose on this subject the rigid scheme of superpower competition. The Gulf War of 1991, however, challenges this view of the Middle East as an extension of the global conflict. The failure of the accord of both superpowers to avoid war even once regional superpower competition in the Middle East had ceased must give rise to the question: Do regional conflicts have their own dynamic? Working from this assumption, the book examines local-regional constraints of Middle East conflict and how, through escalation and the involvement of extra-regional powers, such conflicts acquire an international dimension. The theory of a regional subsystem is employed as a framework for conceptualising this interplay between regional and international factors in Tibi's examination of the Middle East wars in the period 1967-91. Tibi also provides an outlook into the future of conflict in the Middle East in the aftermath of the most recent Gulf War.

Amidst claims of threats to national identities in an era of increasing diversity, should we be worried about the upsurge in religious animosity in the United States, as well as Europe? This book explores how French society is divided along conflicts about religion, increasingly visible in public schools, and shows the effect that this has had.

Here is a critique of religion and a random composite of fanciful tales. (World Religions))

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.

Israel Kamudzandu explores the legacy of how the Shona found in the figure of Abraham himself a potent resource for cultural resistance, and makes intriguing comparisons with the ways the apostle Paul used the same figure in his interaction with the ancestry of Aeneas in imperial myths of the destiny of the Roman people. The result is a groundbreaking study that combines the best tradition-historical insights with postcolonial-critical acumen. Kamudzandu offers at last a model of multi-cultural Christianity forged in the experience of postcolonial Zimbabwe.

Throughout the second half of the twentieth century, the Gulf has been the scene - and sometimes the source - of international political and economic turmoil. Blatant intervention on the part of the Western powers in the domestic affairs of the eight regional states was a familiar feature from World War II until the British withdrawal in 1971, when it assumed more subtle forms. In addition, the oil shocks of the 1970s, followed closely by the Iranian revolution and the hostage crisis, triggered economic dislocations across the globe, as well as political upheaval and the disruption of a long-established security structure. In The Gulf at the Millennium , the most prominent Gulf specialists from both the Western world and the Gulf are brought together to look at this extraordinarily active and influential part of the world. The scholars identify and examine the issues that have the potential to affect future developments in the region, including the rapid demographic changes which are taking place, the relationship of the oil market to political stability and progress, the resurgence of Islam as a political force, the often heavy expenditures on defence, and new geostrategic realities after the end of the Cold War. A dynamic, crucial volume, The Gulf at the Millennium provides an unprecedented view beyond the media hype into what is perhaps the most volatile and controversial region of the world today.

"Instead of seeing the family as a "monolithic" entity, as though separate from its surroundings, this new approach draws attention to assemblages of various types that in different constellations and through different transactions relate people to each other as families and kin"--

This book uses empirical data and theory to explore the role of faiths as public actors; their contribution to welfare services, how they help build community cohesion, and break it down, and what it means for them and for others to be involved in new modes of governance.