In a recent book, Following 9/11: Religion Coverage in the New York Times, Christopher Vecsey examines journalistic definitions of "religion," before and (especially) after the terrible events of September 11, 2001. Here he explores Times portrayals of the cumulative religious tradition called Judaism, embodied by peoples who have called themselves Jews-from antiquity to modernity, throughout the world, and especially in the United States, where a plurality of Jews live today and where the Times is published. To understand Judaism today is to fathom its diverse texts, beliefs, rituals, ethics, and institutions, the contemporary concerns of Jews, and the relationships not only among Jews, but also between Jews and gentiles, and the continuing impact of anti-Semitism upon Jewish life. Since the 1940s, Jews and Judaism have been profoundly affected by the horrific course of the Holocaust, and by the formation of Israel as a Jewish nation-state. These have been the major themes in the Times' treatment of Judaism-chronicled in thousands of articles. Like an insider to Jewish tradition, the paper recounts favorite holy day recipes and tales of survival and travail in a multi-national and assimilative world. In so doing, however, the paper probes not only concurrence within Judaism, but more tellingly, a complex, multi-cultural, at-odds-with-itself Jewishness. Rather than thinking of the Times as a mouthpiece for Jewish interests, it is far more accurate to say that the Times has analyzed, like an outsider, the paradoxes, the tensions, and the culture wars in contemporary Jewish existence, in order to define pluralistic Judaism as a political, cultural, religious entity. The Times treats Judaism humanistically, showing that it is the Jewish people who are most important to Judaism, not merely the texts, the theology, or the institutions. The paper works from perspectival Talmudic principles, reporting multiple viewpoints in the circle of Jewish faith, observance, contestation, and disbelief, constantly questioning all sources, as an observant instrument of inquiry into Jewish existence, to expose Judaism's points of conflict as well as its areas of consensus.

In a recent book, Following 9/11: Religion Coverage in the New York Times, Christopher Vecsey examines journalistic definitions of religion, before and (especially) after the terrible events of September 11, 2001. Here he explores Times portrayals of the cumulative religious tradition called Judaism, embodied by peoples who have called themselves Jews from antiquity to modernity, throughout the world, and especially in the United States, where a plurality of Jews live today and where the Times is published. To understand Judaism today is to fathom its diverse texts, beliefs, rituals, ethics, and institutions, the contemporary concerns of Jews, and the relationships not only among Jews, but also between Jews and gentiles, and the continuing impact of anti-Semitism upon Jewish life. Since the 1940s, Jews and Judaism have been profoundly affected by the horrific course of the Holocaust, and by the formation of Israel as a Jewish nation-state. These have been the major themes in the Times' treatment of Judaism chronicled in thousands of articles. Like an insider to Jewish tradition, the paper recounts favorite holy day recipes and tales of survival and travail in a multi-national and assimilative world. In so doing, however, the paper probes not only concurrence within Judaism, but more tellingly, a complex, multi-cultural, at-odds-with-itself Jewishness. Rather than thinking of the Times as a mouthpiece for Jewish interests, it is far more accurate to say that the Times has analyzed, like an outsider, the paradoxes, the tensions, and the culture wars in contemporary Jewish existence, in order to define pluralistic Judaism as a political, cultural, religious entity. The Times treats Judaism humanistically, showing that it is the Jewish people who are most important to Judaism, not merely the texts, the theology, or the institutions. The paper works from perspectival Talmudic principles, reporting multiple viewpoints in the circle of Jewish faith, observance, contestation, and disbelief, constantly questioning all sources, as an observant instrument of inquiry into Jewish existence, to expose Judaism's points of conflict as well as its areas of consensus.

The study describes and analyzes traditional Ojibwa religion and the changes it has undergone through the last three centuries, emphasizing the influence of Christian missions to the Ojibwas in effecting religious change, and examining the concomitant changes in Ojibwa culture and environment through the historical period.

Swedish Scholar Ake Hultkrantz is recognized as one of the foremost authorities on American Indian religions. This collection of fifteen of his essays on the religious attitudes and practices of a variety of North American Indian communities brings together some of his best work over the last twenty-five years. The essays are grouped into four areas: belief and myth, worship and ritual, ecology and religion, and persistence and change. Topics include the importance of myths and rituals; religious beliefs among the Plains Indians and Wind River Shoshoni; the cult of the dead; the Spirit Lodge, the Sun Dance Lodge, and the Ghost Dance; the spread of the peyote cult; feelings toward animals and natural phenomena; and the problem of Christian influence on Northern Algonkian eschatology. To students of American Indians Hultkrantz reveals the integrity of Indian religion as a subject in its own right, not divorced from culture, history, or ecology, but religion as an effective force in Indian life. To students of comparative religion he offers American Indian religious phenomena as a treasure trove of data to be mapped and related to the religions of the world. Christopher Vecsey's introduction summarizes Hultkrantz's major ideas and outlines the field work and research methods which distinguish his scholarship. Bibliography included.

Vecsey, a professor of religion and Native American studies at Colgate University, concludes his trilogy on Native American Catholicism with a study of how Indian Catholics have tried to follow the route of two separate traditions, each with its own expectations and identities. He examines the lives of American Indian Catholics who have been leaders in their communities and in the Church and considers how these men and women have brought together their Indian and Catholic identities to accomplish a cultural and religious syncretism within themselves.

The landmark Oneida Supreme Court decisions of 1974 and 1985 testify to the fact that the Iroquois' day in court has finally arrived. Although Indian petitions to regain their shrinking land base have generally caught the non- Indian public by surprise, land rights have been an issue for the Iroquois for the past two-hundred years. This book provides a balanced appraisal of the land claims made by several of the Iroquois tribes. By drawing upon the viewpoints of those who have a direct stake in the land claims' outcome-Iroquois, attorneys representing or defending against the claims, expert witnesses-and those who have extensive knowledge of the controversy, this book reveals the complexity of the issues. While there is no easy way to resolve these claims, the uniquely qualified contributors stress that a negotiated settlement is preferable to a litigated one. The fact that these cases have had to be brought to court, even to the Supreme Court, is evidence of the seriousness of the issues involved. This timely book strikes a balance among the various parties to the land disputes, proving an invaluable resource to academics, students, legal professionals, policymakers, and the public at large.

Until 1492, Christianity was totally unknown to the indigenous peoples of the Americas. Although the Native Americans already had long-established religious cultures of their own, the arrival of the Christian Europeans made an extremely significant impact on their lives: over the following five centuries, millions of American Indians would come to identify themselves as Christians. Roman Catholicism, and, in terms of numbers of self-identified American Indian Catholics, Catholicism has remained the dominant Christian religion among Indian peoples -- for better or worse.

On the Padres' Trail begins with the arrival of Europeans in the New World and the invasion of the Caribbean, from which author Christopher Vecsey traces the expansion of Catholicism into New Spain. He devotes special attention to the history of the Catholic faith and institutions among the Pueblo peoples of New Mexico. particularly in the years since the establishment of the Archdiocese of Santa Fe. Then he turns his attention to the history and effects, both good and bad, of the Catholic missions among the Indians of California. In the final section of the book, he details the history of the judgments made about Catholic missionizing in California (and, by extension, all of New Spain) and closes with the sometimes critical perspectives of contemporary Native American Catholics regarding the padres who first brought Catholicism to their ancestors.

On the Padres' Trail, the first volume in Professor Vecsey's three-volume American Indian Catholics series, is an invaluable additon to current scholarship on the history of the Catholic Church and to the field of Native American studies.

These essays discuss the historical and contemporary relationships between Native Americans and the natural world. Topics include: environmental religions, Iroquois villages of the 18th century, Navajo natural resources, and subarctic Native Americans and wildlife.

This text tells the story of the Mohawk convert of the late 17th century, Kateri Tekakwitha, and of her Mohawk people. It studies the interweaving of Catholic and North American ways from the early 1600s, describing how the North American Indians have expressed their Catholic identity.

Following 9/11 examines the religious ramifications of 9/11 and its aftershocks through the lens of the New York Times. At the moment of the attacks, the Times turned to its standards of journalistic comprehension and its institutional memory regarding religious phenomena to grasp the news with customary tools of coverage. The events made good copy, surely, but also uncovered persistent themes in the treatment of religion in the Times. Day in, day out, the New York Times is one of the most important news sources for understanding the contemporary world. Through the pages of the newspaper, Vecsey compiles an encyclopedic record of religion in our day. Analysis of religion coverage in the Times, focusing on 9/11 and its upshots, shows not only how the paper reported on the tragedy and its consequences, but also how it presented its conventional religious themes-about traditions, diversity, tolerance, institutional organization, interfaith cooperation, ethical judgment, etc.-in the crucible of the crisis,... 9/11 was a political as well as a religious event, and it becomes evident-by probing Times coverage-how religion and politics have defined one another since 2001. Vecsey draws attention especially to the volatile public phrases ""culture wars"" and ""clash of civilizations"" to perceive the ways in which 9/11 crystallized and recast those concepts, so important in understanding the political dimensions of religion over the past decade. For years after 2001, in stories related to the tragedy, the Times moved beyond political coverage to the social, the cultural, the artistic, the intellectual, and especially the religious. Above all, however, the paper showed how religion, politics, and journalism define each other in these times following 9/11.