One of the biggest challenges for relations between religions is the view of the religious Other. The question touches the roots of our theological views. The Religious Other: Hostility, Hospitality, and the Hope of Human Flourishing explores the views of multiple religious traditions on how to regard otherness. How does one move from hostility to hospitality? How can hospitality be understood not simply as social hospitality but as theological hospitality, making room for the religious Other on theological grounds? What is our vision for the flourishing of the Other, while respecting his otherness? This volume is an exercise in constructive interreligious theology. By including perspectives of Abrahamic and non-Abrahamic traditions, it approaches these challenges from multiple perspectives, highlighting commonalities in approach and ways in which one tradition might inspire another.

This volume addresses key questions about the puzzle of human origins by focusing on a topic that is largely unexplored thus far, namely, the evolution of human wisdom. How can we best understand the human capacity for wisdom, where did it come from, and how did it emerge? It explores lines of convergence and divergence between Christian theology and evolutionary anthropology in its search to identify different aspects of wisdom. Critical to this discussion are the philosophical difficulties that arise when two very different methodological approaches to the manner of humans becoming wise are brought together. The relative importance and significance of human language is another area of intense debate in defining the meaning of wisdom and its expression. How far and to what extent does a theologically informed wisdom discourse push evolutionary anthropology to formulate new questions and vice versa? This volume shows that there is no simple consonance between evolutionary anthropology and theology. Yet, each discipline has much to learn from the other; the authors are in agreement that even in the midst of an awareness of dissonance and some tension, there can still be mutual respect. The goal of this book is to begin to develop a trans-disciplinary approach to the evolution of human wisdom, where each discipline is challenged to ask questions in a new way. This volume tackles the relationship between theology and science in a fresh way by focusing on a specific theme-wisdom-that is equally generative for both theology and evolutionary anthropology.

The imperialist ambitions of China - which invaded Tibet in the late 1940s - have sparked the spectacular spread of Tibetan Buddhism worldwide, and especially in western countries. This work is a study on the malleability of a particular Buddhist tradition; on its adaptability in new contexts. The book analyses the nature of the Tibetan Buddhism in the Diaspora. It examines how the re-signification of Tibetan Buddhist practices and organizational structures in the present refers back to the dismantlement of the Tibetan state headed by the Dalai Lama and the fragmentation of Tibetan Buddhist religious organizations in general. It includes extensive multi-sited fieldwork conducted in the United States, Brazil, Europe, and Asia and a detailed analysis of contemporary documents relating to the global spread of Tibetan Buddhism. The author demonstrates that there is a "de-institutionalized" and "de-territorialized" project of political power and religious organization, which, among several other consequences, engenders the gradual "autonomization" of lamas and lineages inside the religious field of Tibetan Buddhism. Thus, a spectre of these previous institutions continues to exist outside their original contexts, and they are continually activated in ever-new settings. Using a combination of two different academic traditions - namely, the Brazilian anthropological tradition and the American Buddhist studies tradition - it investigates the "process of cultural re-signification" of Tibetan Buddhism in the context of its Diaspora. Thus, it will be a valuable resource to students and scholars of Asian Religion, Asian Studies and Buddhism.

Looking beyond exclusively state-oriented solutions to the management of religious diversity, this book explores ways of fostering respectful, non-violent and welcoming social relations among religious communities. It examines the question of how to balance religious diversity, individual rights and freedoms with a common national identity and moral consensus. The essays discuss the interface between state and civil society in 'secular' countries and look at case studies from the the West and India. They study themes such as religious education, religious diversity, pluralism, inter-religious relations and exchanges, dalits and religion, and issues arising from the lived experience of religious diversity in various countries. The volume asserts that if religious violence crosses borders, so do ideas about how to live together peacefully, theological reflection on pluralism, and lived practices of friendship across the boundaries of religious identity-groupings. Bringing together interdisciplinary scholarship from across the world, the book will interest scholars and students of philosophy, religious studies, political science, sociology and history.

2018 Foreword INDIES Book of the Year Award Finalists -Religion Evangelicalism in America has cracked, split on the shoals of the 2016 presidential election and its aftermath, leaving many wondering if they want to be in or out of the evangelical tribe. The contentiousness brought to the fore surrounds what it means to affirm and demonstrate evangelical Christian faith amidst the messy and polarized realities gripping our country and world. Who or what is defining the evangelical social and political vision? Is it the gospel or is it culture? For a movement that has been about the primacy of Christian faith, this is a crisis. This collection of essays was gathered by Mark Labberton, president of Fuller Theological Seminary, who provides an introduction to the volume. What follows is a diverse and provocative set of perspectives and reflections from evangelical insiders who wrestle with their responses to the question of what it means to be evangelical in light of their convictions. Contributors include: Shane Claiborne, Red Letter Christians Jim Daly, Focus on the Family Mark Galli, Christianity Today Lisa Sharon Harper, FreedomRoad.us Tom Lin, InterVarsity Christian Fellowship Karen Swallow Prior, Liberty University Soong-Chan Rah, North Park University Robert Chao Romero, UCLA Sandra Maria Van Opstal, Grace and Peace Community Allen Yeh, Biola University Mark Young, Denver Seminary Referring to oneself as evangelical cannot be merely a congratulatory self-description. It must instead be a commitment and aspiration guided by the grace and mercy of Jesus Christ. What now are Christ's followers called to do in response to this identity crisis?

In high-Andean Peru, Rapaz village maintains a temple to mountain beings who command water and weather. By examining the ritual practices and belief systems of an Andean community, this book provides students with rich understandings of unfamiliar religious experiences and delivers theories of religion from the realm of abstraction. From core field encounters, each chapter guides readers outward in a different theoretical direction, successively exploring the main paths in the anthropology of religion. As well as addressing classical approaches in the anthropology of religion to rural modernity, Salomon engages with newer currents such as cognitive-evolution models, power-oriented critiques, the ontological reworking of relativism, and the "new materialism" in the context of a deep-rooted Andean ethos. He reflects on central questions such as: Why does sacred ritualism seem almost universal? Is it seated in social power, human psychology, symbolic meanings, or cultural logics? Are varied theories compatible? Is "religion" still a tenable category in the post-colonial world? At the Mountains' Altar is a valuable resource for students taking courses on the anthropology of religion, Andean cultures, Latin American ethnography, religious studies, and indigenous peoples of the Americas.

This book provides an appreciative, sociological engagement with accounts of the embodied practice of self-injury. It shows that in order to understand self-injury, it is necessary to engage with widely circulating narratives about the nature of bodies, including that they are separate from, yet containers of 'emotion'. Using a sociological approach, the book examines what self-injury is, how it functions, and why someone might engage in it. It pays close attention to the corporeal aspects of self-injury, attending to the complex ways in which 'lived experience' is narrated. By interrogating the way in which healthcare and psychiatric systems shape our understanding of self-injury, Self-Injury, Medicine and Society aims to re-invigorate traditional discourse on the subject. Combining analytical theory with real-life accounts, this book provides an engaging study which is both thought-provoking and informative. It will appeal to an interdisciplinary readership and scholars in the fields of medical sociology and health studies in particular.

Bringing together empirical cultural and media studies of religion and critical social theory, Technologies of Religion: Spheres of the sacred in a post-secular modernity investigates powerful entanglement of religion and new media technologies taking place today, taking stock of the repercussions of digital technology and culture on various aspects of religious life and contemporary culture more broadly. Making the argument that religion and new media technologies come together to create "spheres"-environments produced by an architecture of digital technologies of all sorts, from projection screens to social networking sites, the book suggests that prior social scientific conceptions of religious worship, participation, community and membership are being recast. Using the case of the strain of American Christianity called "multi-site," an emergent and growing church-model that has begun to win favor largely among Protestants in the last decade, the book details and examines the way in which this new mode of religiosity bridges the realms of the technological and the physical. Lastly, the book situates and contextualizes these developments within the larger theoretical concerns regarding the place of religion in contemporary capitalism. Technologies of Religion: Spheres of the sacred in a post-secular modernity offers an important contribution to the study of religion, media, technology and culture in a post-secular world.

The National Border Patrol Museum (NBPM) in El Paso, Texas, presents a view of the history, culture, and life along the U.S.-Mexico border that is not offered in any other museum in the world. Moreover, it provides an opportunity to study and understand people and life along the border through the different forms in which they represent themselves and how they are viewed by others. Mean Green: Nation Building in the National Border Patrol Museum presents an analysis of the museum that deploys theoretical approaches in the disciplines of visual and cultural studies, border studies, ethnic studies, discourse analysis, museology, and spatial theory. The objectives of this book are to study the varied representations, that is, the hypermasculine male and the disenfranchised "illegal" immigrant, that reinforce and challenge the dominant discourse present in the hegemonic state; to analyze why the museum represents a homotopia within the limits of a heterotopia; to learn how the museum creates imagined communities through the use of its historical patrimony; to observe the practices in relations of power by employing the notion of a panopticon; and, lastly, to understand how the museum is providing a commodification of symbols to promote the hegemonic state.

Christianity Today's 2018 Book of the Year Award of Merit - Apologetics/Evangelism How are Christians viewed in the broader culture? We blush at the possibilities. Brainwashed fanatics? Out-of-touch dogmatists? Buffoons? The task of bearing faithful witness to Jesus is complicated by persistent-and not altogether baseless-cultural stereotypes. In our post-Christian society, thoughtful Christians are considering again how to engage the dominant culture as a minority, a counterpublic, amid varying perceptions and misperceptions. In this timely book, Timothy Muehlhoff and Rick Langer ask what our interactions with the dominant cultural ethos should look like. How might we be persuasive and civil at the same time? How should we respond to those who ridicule and caricature us? How can we challenge the beliefs of other communities with love and respect? Muehlhoff and Langer present a model for cultural engagement that integrates communication theory, theology, and Scripture. Penetrating, wise, and relentlessly practical, it includes test cases and examples from history, such as William Wilberforce and Harriet Beecher Stowe. Now more than ever, Christians need what Winsome Persuasion offers: a compelling vision of public engagement that is both shrewd and gracious.

Veils and veiling are controversial topics in social and political life, generating debates across the world. The veil is enmeshed within a complex web of relations encompassing politics, religion and gender, and conflicts over the nature of power, legitimacy, belief, freedom, agency and emancipation. In recent years, the veil has become both a potent and unsettling symbol and a rallying-point for discourse and rhetoric concerning women, Islam and the nature of politics. Early studies in gender, doctrine and politics of veiling appeared in the 1970s following the Islamic revival and 're-veiling' trends that were dramatically expressed by 1979's Iranian Islamic revolution. In the 1990s, research focussed on the development of both an 'Islamic culture industry' and greater urban middle class consumption of 'Islamic' garments and dress styles across the Islamic world. In the last decade academics have studied Islamic fashion and marketing, the political role of the headscarf, the veiling of other religious groups such as Jews and Christians, and secular forms of modest dress. Using work from contributors across a range of disciplinary backgrounds and locations, this book brings together these research strands to form the most comprehensive book ever conceived on this topic. As such, this handbook will be of interest to scholars and students of fashion, gender studies, religious studies, politics and sociology.

This book reviews the research on Einstein's brain from a sociological perspective and in the context of the social brain paradigm. Instead of "Einstein, the genius of geniuses" standing on the shoulders of giants, Restivo proposes a concept of Einstein the social being standing on the shoulders of social networks. Rather than challenging Einstein's uniqueness or the uniqueness of his achievements, the book grounds Einstein and his achievements in a social ecology opposed to the myths of the "I," individualism, and the very idea of "genius." "Einstein" is defined by the particular configuration of social networks that he engaged as his life unfolded, not by biological inheritances.

Around 1800 roughly three per cent of the human population lived in urban areas; by 2030 this number is expected to have gone up to some seventy per cent. This poses problems for traditional religions that are all rooted in rural, small-scale societies. The authors in this volume question what the possible appeal of these old religions, such as Christianity, Judaism, or Islam could be in the new urban environment and, conversely, what impact global urbanization will have on learning and on the performance and nature of ritual. Anthropologists, historians and political scientists have come together in this volume to analyse attempts made by churches and informal groups to adapt to these changes and, at the same time, to explore new ways to study religions in a largely urbanized environment.

When the colonial slave trade, and then slavery itself, were abolished early in the 19th century, the British empire brazenly set up a new system of trade using Indian rather than African laborers. The new system of "indentured" labor was supposed to be different from slavery because the indenture, or contract, was written for an initial period of five years and involved fixed wages and some specified conditions of work. From the workers' point of view, the one redeeming feature of the system was that most of their workmates spoke their language and came from the same area of India. Because this allowed them to develop some sense of community, by the end of the initial five years most of the Indian laborers chose to stay in the land to which they had been taken. In time that land became the place in which they joined with others to build a new homeland. In this fieldwork-based study, Paul Younger looks at the present day descendents of these workers and their post-indenture societies in Mauritius, Guyana, Trinidad, South Africa, Fiji, and East Africa. He finds that they still cling to the fact that it was an arbitrary British decision that took them there and made the society pluralistic. This plurality seems to require them to search their memory for a distinctive religious tradition that they can pass on to their children. They know that there was a loss of culture involved in their move to these locations and consider it important to recover from that loss. But they are also intensely proud of their new identity, and insist that they have established a new religious tradition in their new homeland. For generations, says Younger, these people had struggled in their situation and now they had come up with a sense of community and purpose and were prepared to make the historical claim that they had developed an appropriate religious tradition for their specific community.

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 this book David Martin brings together a coherent summary of his many years of ground-breaking academic work on the sociology of religion. Covering key and contentious areas from the last half-century such as secularisation, religion and violence, and the global rise of Pentecostalism, it presents a critical recuperation of these themes, some of them first initiated by the author, and a review of their reception history. It then reviews that reception history in a way that discusses not only the subjects themselves, but also the academic practices that have surrounded them. As such, this collection is vital reading for all academics with an interest in David Martin's work, as well as those involved with the sociology of religion and the study of secularisation more generally.

This book examines the relationship between human rights and religiosity. It discusses whether the impact of religiosity on human rights is liberational or suppressive, and sheds light on the direction in which the relationship between religion and human rights is expected to develop. The questions explored in this volume are: Which are the rights that are currently debated or under pressure? What is the position on human rights that churches and religious communities represent? Are there tensions between churches, religious communities and the state? Which rights are especially relevant for young people and which relate to adolescents life-world experiences? Covering 17 countries, the book describes two separate, yet connected studies. The first study presents research by experts from individual countries describing the state of human rights and neuralgic points anticipated in individual societies. The other study presents specific findings on the relationship between these two social phenomena from empirical research in a population of high school students. Studying this particular population allows insights into social trends, value systems and attitudes on human rights, as well as an indication of the likely directions of development, and potential room for intervention.

The United States is the world's primary creator and exporter of popular mass culture and arguably one of the most religious countries in modern history. As a result, the coexistence of American religion with popular culture has created a fertile yet caustic environment for new religious belief structures, new texts, and new worldviews that are uniquely American. This work considers ways in which American television, advertising, music, and video games have played a significant role in creating, representing, and influencing contradictory religious identities. The authors examine three distinct segments of popular culture that ""rescript the sacred,"" including popular religious texts (e.g. the Christian fantasy novels of Frank Peretti), secular works that nonetheless reflect and influence popular religions (e.g. Buffy the Vampire Slayer), and works that contain a central element of religious content but no clear didactic intent (e.g. The Da Vinci Code).

This book explores the relationship between (post)truth and subjectivity by focusing on social media as a site of digital subjectification. These days, truth is cheap. Anyone can claim it. Indeed, most do - impudently and without any recourse to facts or objective reality. Truth-claims today are nothing but power grabs, employed in the permanent popularity contest that our culture and politics have become. Correspondingly, our very sense of reality is perpetually uprooted. Post-truth sets us adrift. Navigating by smartphones, we pursue endless mirages, coming to wonder whether the shoreline itself is a myth. The book examines the ways in which different digital practices - such as influencing, trolling and digital activism - operate as technologies of the subject, shaping how we relate to ourselves, others and the world. It argues that social media facilitates the progressive eclipsing of our subjective (dis)positions by the economic imperative. Positioning post-truth as the outcome of unbridled economicization, it exposes the true costs of its supremacy. The critical reflections on the relationship between digital subjectification and the social offered by this book will be of relevance to academics and students working in the fields of sociology, media and cultural studies, politics, and philosophy.

Faith-based organisations (FBOs) have long been recognised as having an advantage in delivering programs and interventions amongst communities of the same faith. However, many FBOs today work across a variety of contexts, including with local partners and communities of different faiths. Likewise, secular NGOs and donors are increasingly partnering with faith-based organisations to work in highly-religious communities. Development Across Faith Boundaries explores the dynamics of activities by local or international FBOs that cross faith boundaries, whether with their partners, donors or recipient communities. The book investigates the dynamics of cross-faith partnerships in a range of development contexts, from India, Cambodia and Myanmar, to Melanesia, Bosnia, Ethiopia and Afghanistan. The book demonstrates how far FBOs extend their activities beyond their own faith communities and how far NGOs partner with religious actors. It also considers the impacts of these cross-faith partnerships, including their work on conflict and sectarian or ethnic tension in the relevant communities. This book is an invaluable guide for graduates, researchers and students with an interest in development and religious studies, as well as practitioners within the aid sector.

Women Waldensians have been almost written out of studies of the heretical sect, but are here shown to have played a full role within it, regardless of gender. Agnes and Huguette were two Waldensian women who were interrogated by the inquisitional court of Pamiers, in southern France, in 1319 and subsequently burnt at the stake for their heretical beliefs. Shahar uses the records of their inquisition as a basis for an examination of the Waldensian sect's attitude towards its women members, and their role within the sect, comparing their lives with women in the Catholic church and in other sects. She finds that ina persecuted voluntary group such as the Waldensians, gender was largely immaterial, subordinate to the fervent religious commitment of the members; nor did the court of inquisition distinguish between male and female, subjectingheretics of either sex to the same horrible punishment. This is the first book-length treatment of women Waldensians, who have been almost written out of studies of the sect, but are here shown to have played a full role within it. It throws light on women and gender in medieval society as well as on one of the main heretical movements in France in the early fourteenth century. SHULAMITH SHAHAR is Professor Emeritus of Medieval History, TelAviv University.

Community development is most effective and efficient when it is situated and led at the local level and considers the social behaviours, needs and worldviews of local communities. With more than eight out of ten people globally self-reporting religious belief, Religion and Development in the Asia-Pacific: Sacred places as development spaces argues that the role and impact of religions on community development needs to be better understood. It also calls for greater attention to be given to the role of sacred places as sites for development activities, and for a deeper appreciation of the way in which sacred stories and teachings inspire people to work for the benefit of others in particular locations. The book considers theories of 'place' as a component of successful development interventions and expands this analysis to consider the specific role that sacred places - buildings and social networks - have in planning, implementing and promoting sustainable development. A series of case studies examine various sacred places as sites for development activities. These case studies include Christian churches and disaster relief in Vanuatu; Muslim shrines and welfare provision in Pakistan; a women's Buddhist monastery in Thailand advancing gender equity; a Jewish aid organisation providing language training to Muslim Women in Australia; and Hawaiian sacred sites located within a holistic retreat centre committed to ecological sustainability. Religion and Development in the Asia-Pacific demonstrates the important role that sacred spaces can play in development interventions, covering diverse major world religions, interfaith and spiritual contexts, and as such will be of considerable interest for postgraduate students and researchers in development studies, religious studies, sociology of religion and geography.

Study of some 150 Hindu families (and about 1000 persons) living in Edinburgh, and particularly about the fact that two associations exist among them, one of which is based on activities at a temple.

As we enter the 21st century, it becomes increasingly difficult to envisage a world detached from religion or an anthropology blind to its study. Yet, how people become religious is still poorly studied. This volume gathers some of the most distinguished scholars in the field to offer a new perspective for the study of religion, one that examines the works of transmission and innovation through the prism of learning. They argue that religious culture is socially and dynamically constructed by agents who are not mere passive recipients but engaged in active learning processes. Finding a middle way between the social and the cognitive, they see learning religions not as a mechanism of OC downloadingOCO but also as a social process with its relational dimension.

Containing some 1500 entries, this new bibliography will be widely welcomed for its comprehensive brief, and for the sub-section profiling principal NRMs convering history, beliefs and practices, main publications, braches worldwide and membership.