Diversity and the Common Good: Civil Society, Religion, and Catholic Sisters in a Small City examines how Catholic Sisters and their congregations have been critical nodes in religious and civil networks, investing their social capital to address one of the most pressing issues facing American communities today: diversity. "Bluffton," situated in America's heartland, is revealed as a community that has confronted racism of the ugliest kind and chosen to work toward a good society for its citizens, driven by the concerted efforts of its Catholic Sisters and highly committed civic and religious actors. Blending quantitative and qualitative data collected over three years and scholarship on civil society, Meg Wilkes Karraker's narrative style engages scholars from sociology, political science, public administration, and religious, but also speaks to community leaders and citizens seeking to understand how they can act on behalf of the common good in their own communities. Notably, Diversity and the Common Good tells the story of a community that "works!" Given recent criticisms of American Sisters by the Vatican, this story of the great good done by Sisters must be told now.

Some of the most pressing questions in the Middle East and North Africa today revolve around the proper place of Islamic institutions and authorities in governance and political affairs. Drawing on data from 42 surveys carried out in fifteen countries between 1988 and 2011, representing the opinions of more than 60,000 men and women, this study investigates the reasons that some individuals support a central role for Islam in government while others favor a separation of religion and politics. Utilizing his newly constructed Carnegie Middle East Governance and Islam Dataset, which has been placed in the public domain for use by other researchers, Mark Tessler formulates and tests hypotheses about the views held by ordinary citizens, offering insights into the individual and country-level factors that shape attitudes toward political Islam.

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.

This edited collection carries out an extensive coverage of the sociology of arts' most characteristic thematic areas (production, creation, the artwork, and reception) across an important range of artistic fields, from the most traditional to the more unusual. It makes an argument for the theoretical creativity and empirical expansion that characterizes the study of contemporary sociology of the arts. Such creativity is present in the increasingly predominant approach to a sociology of the arts in action, in all areas of inquiry within the discipline. The range of theoretical paradigms evoked is rich, analysing several of the most important theoretical frameworks currently handled in the discipline (Bourdieu, Becker, Peterson, ANT), and combining them with the works of many other influential contemporary specialists (De Nora, Hennion, Lamont, Menger and Born et al.). The book also establishes links to less known theoretical frameworks and some from different fields including economic sociology,microsociology, ethnomethodology, semiotics, and cultural history. The volume argues that Spanish-speaking scholars are now at the forefront of new developments in the field of the sociology of the arts, and is the first effort to gather research by these influential Spanish-language scholars in a single volume for an English-language audience.

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.

Based on two richly described case studies - a Pentecostal worship service and popular music festival - this book draws on sociology, theology and religious studies in order to understand the significance of ecstatic experience in these contexts. Interviews with performers in both settings, together with detailed first person accounts of worship services and live performances, combine to create a picture of the role of music, performance and space in catalysing ecstasy. Drawing on the work of thinkers as diverse as Michel Foucault, Emile Durkheim, Victor Turner and Friedrich Schleiermacher, this book demonstrates that religious and non-religious disciplines, paradigms and understandings can work in a complementary fashion to help us understand the significance of phenomena such as music and ecstatic experience. Ultimately, the argument put forward in the book is that ecstatic experience takes place in both religious and secular settings and is best understood by both theistic and non-theistic approaches, working together. The ecstatic experience common to both contexts is theorised as 'proto-religious phenomena' - the kernel from which religion may develop.

This fascinating volume consists of articles by world-renowned scholars of Zoroastrian, Iranian, Parsi, and Jewish studies. The topics covered range from the prophet Zarathushtra (Zoroaster) and the ancient Indo-Iranians to the modern Zoroastrians and Jews of Iran and India. Insightful descriptions of divinities and demons, priests and laity will capture the attention of readers as will absorbing discussions of good and evil, rituals and documents, and of communities past and present.

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.

The book intervenes into the contemporary debate on religion, politics, and economy, focusing on the field of formation which emerges as these seemingly autonomous spheres encounter one another. Empirically, it concentrates on examples from literature, theatre, and cinema as well as a case study of the recent revolts in Turkey where a 'moderate' Islamic government is in power. Theoretically, its focus is on the contemporary 'return' of religion in the horizon of the critique of religion, seeking to articulate an affirmative politics that can re-evaluate the value of dominant values in religious governance and governance of religion.

"This book is extremely valuable. Shupe et al. have done an excellent job...highly recommended; it is a must-read."--"Criminal Justice Review"

""Bad Pastors" raises all the good questions and provides many hypothetical answers, and for these reasons alone it should be read by all sociologists of religion with an interest in wrongdoings."
--"Sociology of Religion"

Child-molesting priests, embezzled church treasures, philandering ministers and rabbis, even church-endorsed pyramid schemes that defraud gullible parishioners of millions of dollars: for the past decade, clergy misconduct has seemed continually to be in the news.

Is there something about religious organizations that fosters such misbehavior? Bad Pastors presents a range of new perspectives and solidly grounded data on pastoral abuse, investigating sexual misconduct, financial improprieties, and political and personal abuse of authority. Rather than focusing on individuals who misbehave, the volume investigates whether the foundation for clergy malfeasance is inherent in religious organizations themselves, stemming from hierarchies of power in which trusted leaders have the ability to define reality, control behavior, and even offer or withhold the promise of immortality. Arguing that such phenomena arise out of organizational structures, the contributors do not focus on one particular religion, but rather treat these incidents from an interfaith perspective.

Bad Pastors moves beyond individual case studies to consider a broad range of issues surrounding clergy misconduct, from violence against women to the role of charisma and abuse of power in new religious movements. Highlighting similarities between otherforms of abuse, such as domestic violence, the volume helps us to conceptualize and understand clergy misconduct in new ways.

Religious Identity and Social Change offers a macro and micro analysis of the dynamics of rapid social and religious change occurring within the Muslim world. Drawing on rich ethnographic and quantitative research in Kyrgyzstan, Central Asia, David Radford provides theoretical insight into the nature of religious and social change and ethnic identity transformation exploring significant questions concerning why people convert and what happens when they do so. A crisis of identity occurs when religious conversion takes place, especially from one major religious tradition (Islam) to another (Christianity); and where religious identity is intimately connected to ethnic and national identity. Radford argues for the importance of recognising the socially constructed nature of identity involving the dynamic interplay between human agency, culture and social networks. Kyrgyz Christians have been active agents in bringing religious and identity transformation building upon the contextual parameters in which they are situated.

This collection brings together a group of highly respected law and religion scholars to explore the funding of religious heritage in the context of state support for religions. The importance of this state support is that on the one hand it illustrates the potential tensions between secular and religious values, whilst on the other it constitutes a relevant tool for investigating the question of the legitimacy of such financial support. The funding logically varies according to the national system of state-religion relationships and this is reflected in the range of countries studied, including: Belgium, Bulgaria, Denmark, France, Italy, The Netherlands, Spain, Turkey, and the United Kingdom. The book provides clarity in the assignment of funds to religious heritage, as well as seeking to define the limit of what relates to the exercise of worship and what belongs to cultural policy. It is clear that the main challenge for the future lies not only in managing the dual purpose of religious monuments, but also in re-using these buildings which have lost their original purpose. This collection will appeal to those interested in cultural heritage management, as well as law and religion scholars. The views expressed during the execution of the RELIGARE project, in whatever form and or by whatever medium, are the sole responsibility of the authors. The European Union is not liable for any use that may be made of the information contained therein.

The potential of visual research methods in the sociology of religion is vast, but largely untapped. This comes as a surprise, however, given the visual, symbolic, and material nature of religion and spirituality. Evidence of religious faith and practice is materially present in everything from clothing and jewelry to artifacts found in people's homes and workplaces. Not only is religion's symbolic and material presence palpable throughout society, it also informs attitudes, beliefs, and behaviors of countless people worldwide. Words-and-numbers approaches to social research, however, sometimes miss important dimensions of religion and spirituality in the contemporary world. Seeing Religion is an invitation to a visual sociology of religion. Contributors draw from their current research to discuss the application of visual methods to the study of religion and spirituality. Each chapter stimulates the sociological imagination through examples of research techniques, analytical approaches, and methodological concerns.

Women often appear invisible in what is widely perceived as the male-oriented society of Islam. Women in the Medieval Islamic World seeks to redress the balance with a series of original essays on women in the pre-modern phase of Islamic history. The reader will encounter here a colorful portrait gallery of rulers, politicians, poets and patrons, as well as some larger than life fictitious females from the pages of Arabic, Persian and Turkish literature. No less authentic are the accounts of quiet or troubled lives of ordinary women preserved in the court records of Mamluk Egypt and Ottoman Turkey, reminders that historical research can resuscitate the lives of subaltern as well as elite women from the past. For people who believe that Muslim women, especially medieval Muslim women, have no history, this book demonstrates the ways in which research by twenty international scholars--sometimes working in their own distinct fields and sometimes in overlapping areas--can bring into focus the role and contribution of women in the development of Islamic history. There will no longer be an excuse for their exclusion.

Sociology of Religion represents a documented introduction to the history of sociological thought as applied to religious phenomena. It examines both the substantive and functional definitions of religion that are more open, pluralistic, and not inscribed in a single explanatory horizon or within a single confessional perspective. The contributors' concerns are carefully written to show all sides of the argument.

Roberto Cipriani argues for the simple definition that the sociology of religion is an application of sociological theories and methods to religious phenomena. Historically, close ties between sociology and the sociology of religion exist. The slow and uneven development of theory and methods affects the sociology of religion's development, but the latter has also benefited from increasing precision and scientific validity. Other sociological writers agree and disagree about different approaches. Some assume it is a militantly confessional or anti-confessional; others remain neutral within their work.

This book presents a historical and theological understanding of how and why Christian revivalism came to be what it is, mainly a series of ineffective meetings. The work shows how revivalism moved from the Edwardian emphasis on the amazing works of God, as the Puritans would have put it, to the "new methods" of Charles Finney and revival as the reasonable works of man as befits Jacksonian democracy. Later, D.L. Moody concentrated on methodology to such a degree that revivals became big business and the focus of the Gilded Age. With Billy Sunday, revivalism has lost all content and has become nothing more than entertainment.

Between 1125 and 1135, it is generally agreed, a sculptor of genius usually referred to as Gislebertus carved a tympanum and a series of capitals for the cathedral dedicated to Saint Lazarus at Autun. The capital depicting the suicide of Judas is unique in the Romanesque repertoire both for its beauty of technique and for its execution of subject matter. The iconography is at once baffling and rich in possibilities of interpretation, which extend far beyond a simple image of a hanged man. One of the possibilities explored is that this is an image of a man realizing in extremis that he could and should have been remembered throughout history as Saint Judas, Apostle and Martyr, rather than as the paradigmatic traitor. There are objects in the image that demand - and receive - explanations, albeit tentative: the protuberance on Judas' back; the strap from which he is hanging; the position of his hands and feet. The interpretation is set firmly in its historical period, but the image is also discussed as an object whose significance transcends the time and the place in which it was conceived and produced.

This book takes an in-depth look at the integration of fashion and philosophy. It challenges the deeply rooted prejudice or misconception that fashion is a field limited to body-oriented and appearance-related themes and practices. It also reveals that fashion is intermeshed with distinctively modern issues that belong to the realm of the mind as well as the body. In doing so, it refashions philosophy and philosophizes fashion, which ultimately amount to the same thing. The book argues that while the philosophization of fashion can give a clearer understanding of some esoteric areas of philosophy and fashion's close connection to modern societies and politics, it also shows that philosophy can assist in redeeming fashion from the objective, bodily world, positioning it as an indispensable part of the humanities. This is because fashion manifests critical aspects of human culture in our time, and is an expression of the zeitgeist, which is interwoven with the unfolding of history. This book will be highly relevant to students and researchers in fashion studies who are looking for the theoretical underpinnings and insights for their own work. It will also be of keen interest to scholars in the field of philosophy who are seeking to apply philosophical concepts to both everyday life and our empirical world.

There Is No God: Atheists in America answers several questions pertaining to how the atheist population has grown from relatively small numbers to have a disproportionately large impact on important issues of our day, such as the separation of church and state, abortion, gay marriage, and public school curricula. Williamson and Yancey answer the common questions surrounding atheism. Just how common is the dismissal and derision of religion expressed by atheists? How are we to understand the world view of atheists and their motivations in political action and public discourse? Finally, is there any hope for rapprochement in the relationship of atheism and theism? In There Is No God, the authors begin with a brief history of atheism to set the stage for a better understanding of contemporary American atheism. They then explore how the relationship between religious and atheistic ideologies has evolved as each attempted to discredit the other in different ways at different times and under very different social and political circumstances. Although atheists are a relatively small minority, atheists appear to be growing in number and in their willingness to be identified as atheists and to voice their non-belief. As those voices of atheism increase it is essential that we understand how and why those who are defined by such a simple term as "non-believers in the existence of God" should have such social and political influence. The authors successfully answer the broader question of the apparent polarization of the religious and non-religious dimensions of American society.

Analysing both fraud and religion as social constructs with different functions and meanings attributed to them, this book raises issues that are central to debates about the limits of religious toleration in diverse societies, and the possible harm (as well as benefits) that religious organisations can visit upon society and individuals. There has already been a lively debate concerning the structural context in which abuse, especially sexual abuse, can be perpetrated within religion. Contributors to the volume proceed from the premise that similar arguments about ways in which structure and power may be conducive to abuse can be made about fraud and deception. Both can contribute to abuse, yet they are often less easily demonstrated and proven, hence less easily prosecuted. With a focus on minority religions, the book offers a comparative overview of the concept of religious fraud by bringing together analyses of different types of fraud or deception (financial, bio-medical, emotional, breach of trust and consent). Contributors examine whether fraud is necessarily intentional (or whether that is in the eye of the beholder); certain structures may be more conducive to fraud; followers willingly participate in it. The volume includes some chapters focused on non-Western beliefs (Juju, Occult Economies, Dharma Lineage), which have travelled to the West and can be found in North American and European metropolitan areas.

This edited collection addresses a growing concern in Europe and the United States about the future of the European Union, democratic institutions, and democracy itself. The current success of right-wing parties-marked by the adoption of extremist nationalistic rhetoric aimed to incite fear of the "other" and the use of authoritarian policies when attaining the majority-is putting pressure on basic human rights and the rule of law. Eight sociocultural anthropologists, working in England, Northern Ireland, Italy, France, Poland, Germany, Hungary and the United States use varying methodological and theoretical approaches to inspect a number of such parties and their supporters, while assessing the underpinnings of current right-wing successes in what has heretofore been a recurring post-war cycle. The research collected in Cycles of Hatred and Rage supports the validity of the above concerns, and it ultimately suggests that in the current battle between democratic globalists and authoritarian nationalists, the outcome is far from clear.

This book explores how conditions for childbearing are changing in the 21st century under the impact of new biomedical technologies. Selective reproductive technologies (SRTs) - technologies that aim to prevent or promote the birth of particular kinds of children - are increasingly widespread across the globe. Wahlberg and Gammeltoft bring together a collection of essays providing unique ethnographic insights on how SRTs are made available within different cultural, socio-economic and regulatory settings and how people perceive and make use of these new possibilities as they envision and try to form their future lives. Topics covered include sex-selective abortions, termination of pregnancies following detection of fetal anomalies during prenatal screening, the development of preimplantation genetic diagnosis techniques as well as the screening of potential gamete donors by egg agencies and sperm banks. This is invaluable reading for scholars of medical anthropology, medical sociology and science and technology studies, as well as for the fields of gender studies, reproductive health and genetic disease research.

Winner of the Frank S. and Elizabeth D. Brewer Best First Book Prize of the American Society of Church History
Named a Society for U. S. Intellectual History Notable Title in American Intellectual History
The story of liberal religion in the twentieth century, Matthew S. Hedstrom contends, is a story of cultural ascendency. This may come as a surprise-most scholarship in American religious history, after all, equates the numerical decline of the Protestant mainline with the failure of religious liberalism. Yet a look beyond the pews, into the wider culture, reveals a more complex and fascinating story, one Hedstrom tells in The Rise of Liberal Religion.
Hedstrom attends especially to the critically important yet little-studied arena of religious book culture-particularly the religious middlebrow of mid-century-as the site where religious liberalism was most effectively popularized. By looking at book weeks, book clubs, public libraries, new publishing enterprises, key authors and bestsellers, wartime reading programs, and fan mail, among other sources, Hedstrom is able to provide a rich, on-the-ground account of the men, women, and organizations that drove religious liberalism's cultural rise in the 1920s, 1930s, and 1940s. Critically, by the post-WWII period the religious middlebrow had expanded beyond its Protestant roots, using mystical and psychological spirituality as a platform for interreligious exchange. This compelling history of religion and book culture not only shows how reading and book buying were critical twentieth-century religious practices, but also provides a model for thinking about the relationship of religion to consumer culture more broadly. In this way, The Rise of Liberal Religion offers both innovative cultural history and new ways of seeing the imprint of liberal religion in our own times.

This book is a distinctive collection on transcultural encounters in knowledge production and consumption, which are situated at the heart of pursuit for cognitive justice. It uniquely represents transcultural dialogues between academics of Australia, China and Malaysia, located on the borders of different knowledge systems. The uniqueness of this volume lies in the convergence of transcultural perspectives, which bring together diverse disciplines as cultural studies, education, media, translation theory and practice, arts, musicology, political science and literature. Each chapter explores the possibility of decolonising the knowledge production space as well as research methodologies. The chapters engage with 'Chinese' and 'western' thought on transcultural subjects and collectively articulate a new politics of difference, de-centring the dominant epistemologies and research paradigms in the global academia. Refracted through transcultural theories and practices, adapted to diverse traditions, histories and regional affiliations, and directed toward an international transcultural audience, the volume demonstrates expansive possibilities in knowledge production and contributes to the understanding of and between research scholarship which deals with collective societal and cultural challenges within the globalised world we live in. It would be of interest to researchers engaged with current critical debates in general and global scholars in transcultural and intercultural studies in specific.