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.

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.

Can we understand a religion without believing and practicing it? Can we have knowledge about faith? Can people understand those different from themselves? Can outsiders ever understand the world of insiders? Examining insider and outsider positions of knowledge Bryan S. Turner explores what understanding Islam entails. He argues that understanding Islam has in recent years been dominated by political events - the Iran Hostage crisis, the fall of the Iranian Shah, 9/11, Afghanistan and the foreign policy of Donald Trump - leading to western intellectuals and public figures, many of whom know nothing about Islam, suddenly becoming experts. Turner asks how they, or how anyone, can have the authority to speak on this subject. He brilliantly elucidates the questions and problems involved in the challenge of understanding religion.

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.

The Conflict Between Secular and Religious Narratives in the United States uses the theory of social construction and the philosophy of Ludwig Wittgenstein to examine the current divide between religious and secular narratives in the United States. Sumser analyzes how Americans apply religious and secular reasoning to contemporary social problems, and explains the resurgence of religious worldviews and the simultaneous growth of an assertive form of atheism in America. This book is recommended for scholars of communication studies, religious studies, sociology, philosophy, and history.

Recent years have seen the increasing valuation and promotion of 'creativity'. Future success, we are often assured, will rest on the creativity of our endeavours, often aligned specifically with 'cultural' activity. This book considers the emergence and persistence of this pattern, particularly with regards to cultural policy, and examines the methods and evidence deployed to make the case for art, culture and the creative industries. The origins of current practices are considered, as is the gradual accretion of a broad range of meanings around the term 'creative', and the implications this has for the success of the wider 'Creativity Agenda'. The specific experience of the city of Liverpool in adopting and furthering this agenda both in the UK and beyond is considered, as is the persistence of a range of problematic, and often contradictory, assumptions and practices relating to this agenda up to the present day.

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.

This book presents a crisis of religion and belief literacy to which education at every level is challenged to respond. As understanding different religions, beliefs and influences becomes increasingly important, it fills a gap for a resource in bringing together the debates around religious literacy, from theoretical approaches to teaching and policy. This timely publication provides a clear pathway for engaging well with religion and belief diversity in public and shared settings.

This encyclopedia aims to provide a ready reference to various aspects of American culture. The time frame is from the colonial period to the end of the 20th century. The areas covered are fine arts (painting, sculpture, photography); performing arts (music, ballet, theatre, film); architecture; literature; and various non-artistic forms of culture (symbolic, material, culinary).

The explosive growth of Pentecostalism has radically transformed Latin America's religious landscape within the last half century or so. In a region where Catholicism reigned hegemonic for centuries, the expansion of Pentecostalism has now resulted in a situation of religious pluralism and competition, bearing much more resemblance to the United States than to the Iberian motherlands. Furthermore, the fierce competition from Pentecostal churches has inspired significant renewals of Latin American Catholicism, most notably the growth of a Catholic Charismatic movement. However, another and more recent source of religious pluralism and diversity in Latin America is an increasing pluralization and diversification of Pentecostalism itself and of the ways in which individual Pentecostals exercise their faith. By carefully exploring this diversification, the book at hand breaks new ground in the literature on Latin American Christianity. Particular attention is focused on new ways of being Pentecostal and on the consequences of recent transformations of Christianity for individuals, faith communities and societies. More specifically, the chapters of the book look into certain transformations of Pentecostalism such as: theological renewals and new kinds of religious competition between Pentecostal churches; a growing political and civic engagement of Pentecostals; an observed de-institutionalization of Pentecostal religious life and the negotiation individual Pentecostal identities, composed of multiple intra- and extra-ecclesial points of identification; and the emergence of new generations of Pentecostals (children of Pentecostal parents), many of whom have higher levels of education and higher incomes than the previous generations within their churches. In addition, Catholic responses to Pentecostal competition are also addressed in several chapters of the book.

The world's "great" religions depend on traditions of serious scholarship, dedicated to preserving their key texts but also to understanding them and, therefore, to debating what understanding itself is and how best to do it. They also have important public missions of many kinds, and their ideas and organizations influence many other important institutions, including government, law, education, and kinship. Anthropology of Eastern Religions: Ideas, Organizations, and Constituencies is a comparative survey of the world's major religious traditions as professional enterprises and, often, as social movements. Documenting the principle ideas behind eastern religious traditions from an anthropological perspective, Murray J. Leaf demonstrates how these ideas have been used in building internal organizations that mobilize or fail to mobilize external support.

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.

The most recent addition to the Key Issues on Diverse College Students series bridges theory to practice in order to help student affairs and higher education professionals understand the needs and experiences of religious minorities on college campuses. Religious Minority Students in Higher Education explores existing literature and research on religious minorities on American college campuses, discusses the challenges and needs of religious minorities on campus, and provides best practices and recommendations. Providing a foundational, nuanced approach to religious minorities in the American college context, this important resource will help educators at colleges and universities promote religious pluralism and tolerance to support student learning outcomes and campus inclusion among students of diverse religious backgrounds.

Geeks, hackers and gamers share a common 'geek culture', whose members are defined and define themselves mainly in terms of technology and rationality. The members of geek culture produce and circulate stories to express who they are and to explain and justify what they do. Geek storytelling draws on plots and themes from the wider social and cultural context in which geeks live. The author surveys many stories of heated exchanges and techno-tribal conflicts that date back to the earliest days of personal computing, which construct the "self" and the "enemy", and express and debate a range of political positions. Geek and Hacker Stories will be of interest to students of digital social science and media studies. Both geeky and non-technical readers will find something of value in this account.

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.

Congolese Social Networks: Living on the Margins in Muizenberg, Cape Town is a closely researched ethnography that focuses predominantly on the lives of three Congolese transmigrants (self-identified as such). This monograph situates them in a cosmopolitan South African space amongst dissimilar South African others, and similar national others. Unlike other contemporary international texts on transnational migrants, this book discusses entree into the immigration country, and the diverse attempts of Congolese men to situate themselves within social networks. In the intellectual move to focus on transnational spaces and transnationality, the reality of migration in a specific socio-political context-a focus on place-has been ignored. Migration on the African continent is more similar to the early migrations of Italian, Polish, and Jewish immigrants to the United States in the initial phases of arrival, adaptation, and reproduction of the national self. While these Congolese transmigrants maintain contact with those back home through various social media applications, their very real survival needs force a day-to-day living that secures survival needs, whilst those of a higher class maintain a focus on lola (paradise)-onward migration out of South Africa. An important aspect of securing one's survival needs is the creation of diverse social networks. Through these networks, Congolese transmigrants access information regarding employment, information on appropriate educational opportunities for children, information regarding safe residential areas, and a number of other forms of information that support their existence in an oftentimes alienating South African space.

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.

Holocaust survivor Eddie Jaku made a vow to smile every day and now believes he is the ‘happiest man on earth’. In his inspirational memoir, he pays tribute to those who were lost by telling his story and sharing his wisdom.

Life can be beautiful if you make it beautiful. It is up to you.

Eddie Jaku always considered himself a German first, a Jew second. He was proud of his country. But all of that changed in November 1938, when he was beaten, arrested and taken to a concentration camp.

Over the next seven years, Eddie faced unimaginable horrors every day, first in Buchenwald, then in Auschwitz, then on a Nazi death march. He lost family, friends, his country.

The Happiest Man on Earth is a powerful, heartbreaking and ultimately hopeful memoir of how happiness can be found even in the darkest of times.

Historically, the United States has been viewed by generations of immigrants as the land of opportunity, where through hard work one can prosper and make a better life. The American Dream is perhaps the United States' most common export. For many Americans, though, questions remain about whether the American Dream can be achieved in the twenty-first century. Americans, faced with global competition and increased social complexity, wonder whether their dwindling natural resources, polarized national and local politics, and often unregulated capitalism can support the American Dream today. This book examines the ideas and experiences that have formed the American Dream, assesses its meaning for Americans, and evaluates its prospects for the future.

When Race, Religion, and Sport Collide tells the story of Brandon Davies' dismissal from Brigham Young University's NCAA playoff basketball team to illustrate the thorny intersection of religion, race, and sport at BYU and beyond. Author Darron T. Smith analyzes the athletes dismissed through BYU's honor code violations and suggests that they are disproportionately African American, which has troubling implications. He ties these dismissals to the complicated history of negative views towards African Americans in the LDS faith. These honor code dismissals elucidate the challenges facing black athletes at predominantly white institutions. Weaving together the history of the black athlete in America and the experience of blackness in Mormon theology, When Race, Religion, and Sport Collide offers a timely and powerful analysis of the challenges facing African American athletes in the NCAA today.

This book explores the notion of interreligious friendship. Friendship is one of the outcomes as well as conditions for advancing interfaith relations. However, for friendship to advance, there must be legitimation from within and a theory of how interreligious relations can be justified from the resources of different faith traditions. The present volume explores these very issues, seeking to develop a robust theory of interreligious friendship, from the resources of each of the participating traditions. It also seeks to feature particular individual cases as models and precedents for such relations. In particular, the friendship of Gandhi and Charlie Andrews, his closest personal friend, emerges as the model for the project.

Although Indonesia is generally considered to be a Muslim state, and is indeed the world's most populous Muslim-majority nation, it has a sizeable Christian minority as a legacy of Dutch colonialism, with Christians often occupying relatively high social positions. This book examines the management of religion in Indonesia. It discusses how Christianity has developed in Indonesia, how the state, though Muslim in outlook and culture, is nevertheless formally secular, and how the principal Christian church, the Java Christian Church, has adapted its practices to fit local circumstances. It examines religious violence and charts the evolution of the state's religious policies, analysing in particular the impact of the 1974 Marriage Law showing how it enabled extensive state regulation, but how in practice, rather than reinforcing religious divisions, inter-religious marriage, involving the conversion of one party, is widespread. Overall, the book shows how Indonesia is developing its own brand of secularism, neither a full-blooded Islamic state like Saudi Arabia, nor an outright secular state like Turkey.

This nuanced book considers the role of religion and religiosity in modern Mexico, breaking new ground with an emphasis on popular religion and its relationship to politics. The contributors highlight the multifaceted role of religion, illuminating the ways that religion and religious devotion have persisted and changed since Mexican independence. They explore such themes as the relationship between church and state, the resurgence of religiosity and religious societies in the post-reform period, the religious values of the liberals of the 1850s, and the ways that popular expressions of religion often trumped formal and universal proscriptions. Focusing on individual stories and vignettes and on local elements of religion, the contributors show that despite efforts to secularize society, religion continues to be a strong component of Mexican culture. Portraying the complexity of religiosity in Mexico in the context of an increasingly secular state, this book will be invaluable for all those interested in Latin American history and religion. Contributions by: Silvia Marina Arrom, Adrian Bantjes, Alejandro Cortazar, Jason Dormady, Martin Austin Nesvig, Matthew D. O'Hara, Daniela Traffano, Paul J. Vanderwood, Mark Overmyer-Velazquez, Pamela Voekel, and Edward Wright-Rios

This work seeks to provide a fresh examination of the relationship between religion, identity and security in a globalizing world, arguing that in order to address human security issues we must seek a reconceptualization of human security along post-secular lines. Religion, Identity and Human Security seeks to demonstrate that a major source of human insecurity comes from the failure of states around the world to recognize the increasing cultural diversity of their populations which has resulted from globalization. Shani begins by setting out the theoretical foundations, dealing with the transformative effects of globalization on identity, violence and security. The second part of the volume then draws on different cases of sites of human insecurity around the globe to develop these ideas, examining themes such as: securitization of religious symbols retreat from multiculturalism rise of exclusivist ethno-religious identities post- 9/11 state religion, colonization and the 'racialization' of migration Highlighting that religion can be a source of both human security and insecurity in a globalizing world, Shani offers a 'critical' human security paradigm that seeks to de-secularize the individual by recognizing the culturally contested and embedded nature of human identities. The work argues that religion serves an important role in re-embedding individuals deracinated from their communities by neo-liberal globalization.