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Books on the topic 'Religious Affiliation'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

Bernstein, Dan. Religious affiliation of undercustody population, 2003. Albany, N.Y: State of New York Dept. of Correctional Services, 2003.

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2

Lehrer, Evelyn L. Young women's religious affiliation and participation as determinants of high school completion. Bonn, Germany: IZA, 2005.

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3

Higham, N. J. The convert kings: Power and religious affiliation in early Anglo-Saxon England. Manchester, UK: Manchester University Press, 1997.

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4

Lehrer, Evelyn L. Religious affiliation and participation as determinants of women's educational attainment and wages. Bonn, Germany: IZA, 2005.

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5

Hollinger, David A. Cosmopolitanism and solidarity: Studies in ethnoracial, religious, and professional affiliation in the United States. Madison, Wis: University of Wisconsin Press, 2006.

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6

Cosmopolitanism and solidarity: Studies in ethnoracial, religious, and professional affiliation in the United States. Madison, WI: University of Wisconsin Press, 2006.

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7

Cormack, R. J. Religious affiliation and educational attainment in Northern Ireland: The financing of schools in Northern Ireland. Belfast: Standing Advisory Committee on Human Rights, 1991.

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8

Stringer, Peter. Health inequalities, religious affiliation and urban-rural status: Report to the Department of Health & SocialServices (NI). Belfast: Centre for Social Research, Queen's University of Belfast, 1992.

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9

Mensah, David Kwabena. Stewardship and the integrity of creation. Ottawa: National Library of Canada, 1989.

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10

Odunuga, Segun. Language, politics and religion: (an affiliation lecture). [Ibadan, Nigeria: Printed by SNAAP Press (NIG.), 1998.

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11

Affiliation, American Scientific. Perspectives on science and Christian faith: Journal of the American Scientific Affiliation. Ipswich, Mass: American Scientific Affiliation, 1987.

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12

Reimagining liberal education: Affiliation and inquiry in democratic schooling. New York: Bloomsbury Academic, 2015.

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13

John, O'Donohue. Eternal echoes: Exploring our yearning to belong. New York: Cliff Street Books, 1999.

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14

John, O'Donohue. Eternal echoes: Exploring our yearning to belong. New York: Cliff Street Books, 2000.

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15

John, O'Donohue. Eternal echoes: Explaining our yearning to belong. New York: Cliff Street Books, 1999.

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16

John, O'Donohue. Eternal Echoes. New York: HarperCollins, 2008.

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17

statistika, Macedonia (Republic) Državen zavod za. Popis na naselenieto, domaḱinstvata, stanovite vo Republika Makedonija: Definitivni podatoci : Vkupno naselenie, domaḱinstva i stanovi : definitivni podatoci ponaseleni mesta : vkupno naselenie spored izjasnuvanjeto za nacionalnata pripadnost, majčiniot jazik i veroizpovedta = Census of population, households and dwellings in the Republic of Macedonia, 2002 : final data : Total population, households and dwellings : final data by settlements : Total population according to the ethnic affiliation, mother tongue and religion. Skopje: Državen zavod za statistika, 2004.

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18

Tan, Chee-Beng. After Migration and Religious Affiliation. WORLD SCIENTIFIC, 2013. http://dx.doi.org/10.1142/9094.

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19

After Migration and Religious Affiliation: Religions, Chinese Identities, and Transnational Networks. World Scientific Publishing Co Pte Ltd, 2014.

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20

Cowan, Douglas E. New Religious Movements. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0008.

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New religious movements (NRMs), which are often popularly and pejoratively labeled “cults,” frequently become the sites for a multitude of conflicting emotions; they are cultural lightning rods as much for anger, shame, and guilt as for joy, excitement, and a sense of release and relief. Throughout NRM narratives, however, whether primary sources or secondary, whether affirmative accounts of one's affiliation and conversion or post-affiliation critiques of the group in question, two principal affective aspects emerge: emotional fulfillment and emotional abuse. As a heuristic framework to consider these more specific aspects of emotion in NRMs, this article uses the trajectory of participation suggested by David Bromley's affiliation-disaffiliation model. In particular, it examines the roles played by emotion and affect in the recruitment processes of different groups, focusing on affective enticement, affective coercion, and affective bonding. It also explores the link between affect and religious practices, the confirmation of religious beliefs, disaffiliation, and post-affiliation.
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21

Navarro-Rivera, Juhem, and Yazmín García Trejo. Secularism, Race, and Political Affiliation in America. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.27.

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This chapter introduces readers to a relatively unknown aspect of American secularism: its growing racial diversity. It discusses the importance of racial and ethnic minorities in the growth in the number of people with no religious affiliation (nones) in the United States since 1990. Furthermore, it argues and demonstrates that this growing racial diversity is a major source of the exodus of secular Americans away from the Republican Party and, to a lesser extent, toward the Democratic Party. The chapter concludes with the implications of this diversity and political affiliations for the future cohesion of the secular community in the United States and how it will be able to leverage these to gain political power in the future.
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22

A, Kalthoff Mark, ed. Creation and evolution in the early American Scientific Affiliation. New York: Garland Pub., 1995.

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23

Heft, James L., and Jan E. Stets, eds. Empty Churches. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197529317.001.0001.

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Born out of the view that social phenomena are best studied through the lens of different disciplinary perspectives, this book brings together leading scholars in the fields of sociology, developmental psychology, gerontology, political science, history, philosophy, and theology to study the growing number of individuals who no longer affiliate with a religion tradition. The scholars not only explore this phenomenon from their respective academic disciplines, but they also turn to one another’s work to understand better the multifaceted nature of non-affiliation today. The data gathered shows that it is best not to use the common term nones to describe non-affiliates, because many of them still believe, though they may not belong. The scholars explore the complex impact that non-affiliation has on individuals and the wider society and what the future looks like for religion in America. Later in the book, there are insightful perspectives from professionals in the field who address how we might address non-affiliation, particularly among young adults. In general, this book provides a rich and thoughtful analysis of non-affiliation in American society from multiple scholarly perspectives. The increasing upward trend in non-affiliation threatens the vitality and long-term stability of religious institutions. Both the opening and closing pages of the book remind the reader that at the heart of religious affiliation is commitment and community, which may be the essence of maintaining these religious institutions.
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24

Phillips, Lisa. Getting beyond Racial, Ethnic, Religious, and Skill-Based Divisions. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037320.003.0003.

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This chapter illustrates how Local 65, at the time of its Congress of Industrial Organizations (CIO) affiliation, was predominantly Jewish and had organized people at all skill levels in small wholesale shops on the Lower East Side. In 1937 and 1938, the union began to target people who worked in “dead end” jobs, before branching out to other industries in Midtown, Uptown, Brooklyn, and the Bronx. Their goal is to bring low-wage male and female workers—including blacks, more Jews, and immigrants—into the union. The strategy put the union at odds with others in the city, particularly the Amalgamated Clothing Workers of America (ACWA), International Ladies' Garment Workers' Union (ILGWU) and the Teamsters, which all laid claim to the low-wage workers Local 65 organized.
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25

Horwitz, Howard. “See Things in New Ways”. Edited by Jay Williams. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199315178.013.32.

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Like many socialists, but unlike someone like Edward Bellamy, London explains the process by which people’s political “method of thinking” changes. London’s “How I Became a Socialist” formulates a model of conversion that most of us might find curious. London treats political commitments and faith as passions with a physiological basis. London pairs “socialism” with terms that designate tribal affiliation. If being a socialist is like being “Teutonic” and “Christian,” then political affiliation is a species of religious faith, and political and religious affiliation operate as tribal affiliation, suggesting a biologistic basis. In London’s analogy, one’s commitment to a set of beliefs is akin to one’s alliance to others of like kind.
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26

Political Choice Matters Explaining The Strength Of Class And Religious Cleavages In Crossnational Perspective. Oxford University Press, USA, 2013.

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27

Gallagher, Sally K. Gender and Congregational Culture. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190239671.003.0008.

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Chapter 8 draws these themes together by reflecting on gender, congregational culture, and the persistence of religion in the contemporary United States. We highlight how our analysis demonstrates that denomination, or broad historic tradition, continues to be embodied in the buildings and programs as well as specific teachings and ethos of congregations. For both women and men, connecting to congregations offers a venue in which to experience additional dimensions of personhood that are broader than current cultural gender scripts. The fact that these themes appear in congregations located at very different points across the religious field underscores the salience of formal religious affiliation in the formation of adult personhood.
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28

Blazer, Dan G. Religion and Spirituality in Psychiatry. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780190272432.003.0005.

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The empirical study of religion/spirituality and mental health has blossomed in recent years. Reactions to these studies may range from unwarranted enthusiasm to overt rejection given the subject matter. What is called for is a critical appraisal of these studies. In this chapter the author explores four areas of inquiry, providing a critical look at representative studies from each of these areas: participation—attendance at services, participation in activities such as prayer groups or service project; salience—how important is religion/spirituality to you; intervention—comparative efficacy of religious and non-religious cognitive behavioral therapy for depression; and affiliation—mainline, conservative, and Pentecostal Protestant, as well as Protestants, Catholics, and Jews. Investigators and clinicians must look at each study for what it is, neither more nor less, as well as realize that religious faith cannot proved or disproved by such empirical studies.
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29

Bishara, Azmi. Sectarianism without Sects. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197602744.001.0001.

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This book develops a theory of sectarianism and its relationship with communities of shared religion and with the emergence of imagined communities of this kind. Distinguishing between social sectarianism and political sectarianism, it discusses the relationship of political sectarianism to communities of religion as pre-existing social-historical entities. The main concern of the study, however, is to investigate how modern sectarianism invents imagined religious communities, or ta’ifas in Arabic. It does this by exploring sectarianism in various Arab countries. The book puts forward five theses. First, political sectarianism is a modern phenomenon. Second, an ‘imagined community of religion’ is a modern social imaginary based on the sectarian conceptualization of a religious or confessional affiliation as an identity shared by people who have never formed a community in practice within a vast imagined community, built on a selective reading of history and legend. Third, religious communities do not produce sectarianism, but sectarianism reproduces these communities as imagined communities. Fourth, power in modern authoritarian regimes is not attained by sectarian (Khaldunian) ‘asabiyya (group solidarity), but rather an authoritarian regime might use primordial ties to ensure loyalty and thereby produce sectarianism. Fifth, unlike a traditional community, an imagined community is not an ethical community.
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30

L, Numbers Ronald, ed. Early creationist journals. New York: Garland, 1995.

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31

L, Numbers Ronald, ed. Creationism in twentieth-century America: A ten-volume anthology of documents, 1903-1961. New York: Garland Pub., 1995.

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32

Pollack, Howard. John Latouche and His Family. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190458294.003.0001.

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This chapter discusses Latouche’s background growing up in Richmond, Virginia. It includes brief discussion of such leading local artistic figures of the time as James Branch Cabell, Ellen Glasgow, and John Powell, all of whom played some role, even if indirectly, in his life. This chapter also explores Latouche’s deception regarding basic facts about his life and background, including his age and his Jewish roots on his mother’s side. This chapter also covers his parents’ marriage and divorce, and his relationship with his mother, brother, and other family members. Some consideration is given to Richmond’s Jewish community, and Latouche’s religious affiliation and spiritual interests.
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33

Tazzara, Corey. Institutions, Information, and the Invention of Free Trade. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198791584.003.0004.

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Chapter 3 shows that the legislative framework erected by the Medici was full of lacunae and uncertainties. A system of supplications, or personal requests for ducal favor, was responsible for elaborating the theory and practice of the free port in the first half of the century. Although the central government played a formal role in resolving requests, in practice local officials made decisions in particular cases. The supplications functioned according to a bureaucratic logic that tended willy-nilly to serve the interests of the growing business community in Livorno: foreigners of any ethno-religious affiliation could trade in Livorno by virtue of its character as a free port.
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34

Reckson, Lindsay V. Realist Ecstasy. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479803323.001.0001.

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Realist Ecstasy: Religion, Race, and Performance in American Literature recovers a series of ecstatic performances in late nineteenth- and early twentieth-century American realism. From camp meetings to Native American ghost dances to storefront church revivals, Realist Ecstasy explores how realism represents ecstatic bodies as objects of fascination, transforming spiritual experience into the very material of realist description. In an era of “separate but equal” religious pluralism and systematic racial terror, realism mobilized the gestural and performative idioms of religious ecstasy to confront ongoing histories of violence and imagine new modes of social affiliation. Realist Ecstasy demonstrates how the realist imagining of possessed bodies helped produce and naturalize racial difference, while excavating the complex, shifting, and dynamic possibilities embedded in ecstatic performance. Approaching realism as both an unruly archive of performance and a wide-ranging repertoire of media practices, Realist Ecstasy argues that the real was repetitively enacted and reenacted through bodily practice, at a moment when the body’s capacity to reliably signify was everywhere at stake. Interrogating realist practices that worked to order, disorder, and reify racial and religious difference under Jim Crow, Realist Ecstasy challenges and transforms conventional understandings of realism’s relationship to histories of secularization, while reframing secularism itself as a densely heterogeneous set of performances and representations.
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35

Pollack, Detlef, and Gergely Rosta. Religion in Free Fall. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198801665.003.0008.

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The Netherlands are among the most secular countries in Western Europe, with the proportion of those without religious affiliation now accounting for more than 60% of the Dutch population. The chapter addresses three questions. First, why did the power of religious and church ties weaken disproportionately in the Netherlands in comparison to other Western European countries, despite the fact that rates of participation were once above average? Second, why was the Catholic Church more strongly affected by this decline than the liberal Dutch Reformed Church? Third, can an increase in the importance of a highly individualized—Christian or non-Christian, or syncretistic—religiosity be observed that compensates for these losses by the churches? To answer these questions, the chapter refers to so-called pillarization, the ambivalent consequences of the Second Vatican Council, and the remarkable vitality and potential for conflict within the shrunken segment of religious orientations and practices in the Netherlands.
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36

Gerlovina, Zhanna. Trait Vulnerability Assessment. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780190260859.003.0004.

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This chapter is devoted to the detailed assessment of the trait vulnerability component of imminent suicide risk. Demographic, clinical historic, biological, and cultural aspects of trait vulnerability are discussed in dedicated sections. The demographics section includes age, gender, ethnicity, and LGBT issues. The clinical history section addresses history of mental illness, history of suicide attempts, childhood trauma, parenting style, and attachment style. The biological traits section describes impulsivity, hopelessness and pessimism, perfectionism, fearlessness, and pain insensitivity. The cultural section includes cultural attitudes, immigration, moral philosophy and religious objections or lack thereof, regional affiliation within the United States, suicide in the family, suicide exposure, and suicide clusters. The chapter concludes with case examples and a test case.
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37

Reader, Ian. Pilgrimage. Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780198718222.001.0001.

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Pilgrimage is found in most religious cultures and pilgrimage sites around the world—including Mecca in Saudi Arabia, Lourdes in France, and Shikoku in Japan—attract millions of pilgrims annually, while a flourishing 'spiritual tourism' industry has grown to promote the practice. In the present day, new pilgrimage locations, including 'secular' ones with no official affiliation, such as Graceland, Elvis Presley's house, continue to emerge across the world. Pilgrimage: A Very Short Introduction explores the key issues and themes of pilgrimage through early history to the present, looking at its various forms, how people take part, what is learnt from the journeys, and why pilgrimage remains popular in an increasingly secular age.
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38

Weigert, Astrid. Gender and Genre in the Works of German Romantic Women Writers. Edited by Paul Hamilton. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199696383.013.13.

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What’s in a name, or, more specifically, what’s in the name of a female German Romantic author? Far from being an idle question, a closer look at the specifics of women’s names in general and German Romantic women writers, in particular, provide important clues about class, ethnicity, religious affiliation, level of education, and unconventional lifestyle choices, to name only the most obvious. The female Romantic authors discussed in this chapter—Dorothea Veit-Schlegel, Sophie Mereau-Brentano, Karoline von Günderrode, Rahel Varnhagen, and Caroline Schlegel-Schelling—constitute a vital part of German Romanticism. Their contributions span all genres characteristic of the period: the novel, literary criticism, poetry, drama, and letters. In each of these areas, they expand our traditional notions of German Romanticism.
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39

The Hybridization of an Assembly of God Church: Proselytism, Retention, and Re-Affiliation. Edwin Mellen Press, 2003.

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40

Cordelia, Koch. Part 4 Constitutionalism and Separation of Powers, 4.3 The Separation of Powers in a Fragmented State: The Case of Lebanon. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:osobl/9780199759880.003.0021.

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This chapter analyzes the Lebanese Constitution in the light of consociational democracy. It begins with an overview on the political system to highlight the formal consensus requirements based on affiliation with one of the main religious groups in the country. It examines the evolution of confessional power-sharing, which is supplemented by the traditional family-based feudal lord system. It then explores the historical interplay of state-building, civil wars, and existing political frictions which still contribute to what the Lebanese Constitution is about today. Next, the chapter outlines the constitutional development regarding consociational democracy, emphasizing the different consensus-mechanisms now incorporated in the written constitution. This shows how the Lebanese political system diverges from the classical Montesquieu system and creates its own separation of powers through consensus mechanisms.
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41

Gallagher, Sally K. Getting to Church. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190239671.001.0001.

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Getting to Church explores the ways in which congregations continue to provide an arena in which adults deepen and expand a sense of identity, connection, and growth. Data for this analysis come from three years of participant observation, focus groups, and personal interviews with clergy, current members, and prospective members in three congregations representing diverse traditions within US Christianity. Our analysis demonstrates that historic tradition or denomination as embodied in buildings and programs, as well as the specific teachings and ethos of congregations, draws men and women differently toward membership. Contrary to the generalization that women are more religious than men, we argue that women’s and men’s religious identity, experience, and practice vary in substance, direction, and breath across religious tradition. Gender shapes joining, though not in the directions or degree we might expect. For both women and men, connecting to congregations provides an opportunity to experience dimensions of personhood that are broader than the current cultural gender script. Congregations provide robust narratives of transcendence that are experienced as empowering to women, as well as narratives of community, connection, and service for men. The fact that these themes appear in congregations located at very different points across the religious field underscores the salience of formal religious affiliation in the formation of adult personhood.
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42

Bronner, Simon J., and Caspar Battegay, eds. Connected Jews. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781906764869.001.0001.

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How Jews use media to connect with one another has profound consequences for Jewish identity, community, and culture. This volume explores how the use of media can both create communities and divide them because of how different media shape actions and project anxieties, conflicts, and emotions. Taken together, the chapters consider how Jewish use of media at home and in the street, as well as in the synagogue and in school, affects the individual's sense of ethnic and religious affiliation. They include closely observed case studies, in various national contexts, of the role of popular film, television, records, the Internet, and smartphones, as well as the role of print media, now and historically. They raise fascinating questions about how Jews and Jewish institutions harness, tolerate, or resist media to create their sense of social belonging as Jews within the wider society.
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43

Johnson, Andrew. If I Give My Soul. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190238988.001.0001.

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Prisons and jails in Rio de Janeiro are violent and crowded; they are governed by narco-gangs and are also intensely religious spaces. Rio's penal institutions reflect the social world of the poor neighborhoods where most of the inmates lived before their arrests. They are places where the state has a weak presence and residents organize around nonstate entities, primarily gangs like the Comando Vermelho or the Pentecostal churches. Inside of prison Pentecostal inmates form churches that resemble the gangs in organization and leadership structure. The gangs allow the churches to function autonomously, even allowing inmates to renounce their gang affiliation and join the churches as long as their religious commitments are deemed genuine. To gather data on the incarcerated Pentecostal groups, I spent two weeks living inside a prison in Brazil and then collected ethnographic data by regularly visiting one prison and one jail in Rio de Janeiro over a year to observe church activities and interview inmates, guards, and the Pentecostal volunteers visiting from outside churches. This book is a lived religion study of prison Pentecostalism, and I emphasized the rituals and embodied daily practice of the faith. From the data collected, I argue that the ganglike structure of the churches and the rigorous and visible practice of the faith enable the churches to thrive in prison. The churches provide protection, which makes them an attractive option to inmates whose lives may be at risk, but more important the churches allow members the opportunity to live moral and dignified lives in the midst of horrendous circumstances.
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44

Pollack, Detlef, and Gergely Rosta. Religion and Modernity. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198801665.001.0001.

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This book focuses on two issues. First, it describes how the social significance of religion in its various facets has changed in modern societies. Second, it explains what factors and conditions have contributed to these changes. After discussing the two central concepts of the investigation, religion and modernity, the book presents the most important theories that deal with the relationship between the two. The empirical part, which constitutes the bulk of the book, begins by analysing religious change in selected countries in Western and Eastern Europe. For the sake of comparison, it then presents individual analyses of selected non-European cases (the US, South Korea), as well investigations of the global spread of Evangelicalism and Pentecostalism in Europe, the US, and in Brazil. On the basis of these selected case studies, which place as much emphasis on analysing the social, political, and economic contexts of religious changes as on capturing historical path dependencies, the book offers some general theoretical conclusions and identifies overarching patterns and determinants of religious change in modern and modernizing societies. In recent years, scholars of religion have become increasingly sceptical about the validity of secularization theory; the analyses contained in this book demonstrate, however, that tendencies of modernity such as functional differentiation, individualization, and pluralization are likely to inhibit the attractiveness and acceptance of religious affiliations, practices, and beliefs. Even Poland, Russia, the US, and South Korea, which have often been cited as prime examples of the vitality of religion in modern societies, display clear signs of religious decline.
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45

Talmon-Heller, Daniella. Sacred Place and Sacred Time in the Medieval Islamic Middle East. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474460965.001.0001.

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Focusing on the construction of sanctity and its manifestations in individual devotions, formal ceremonies and communal rites, this book offers a fresh perspective on religious culture in the medieval Middle East. It investigates Islamic thinking about and practice in sacred places and times through the detailed research of two contested case-studies: the shrine(s) in honour of the head of al-Ḥusayn b. ʿAli, and the (arguably) holy month of Rajab. The narrative spans the formative period of Islam until the late Mamluk period, attuned to changing political contexts and sectarian affiliations, and to the input of the social sciences and the study of religion. The juxtaposition of sacred place and time reveals that the two expanses were regarded as complementary venues for similar religious devotions, and imagined by a common vocabulary.
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46

Teaching science in a climate of controversy: A view from the American Scientific Affiliation. Ipswich, MA (P.O. Box J, Ipswich): Committee for Integrity in Science Education, American Scientific Affiliation, 1986.

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47

Busse, Heribert. Islam, Judaism, and Christianity: Theological and Historical Affiliations (Princeton Series on the Middle East). Markus Wiener Publishers, 1999.

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48

Calvillo, Jonathan E. The Saints of Santa Ana. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190097790.001.0001.

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To examine the intersection of religion and ethnicity among Mexican immigrants, this volume takes readers into the vibrant neighborhoods of central Santa Ana, California, a Mexican-majority metropolis with high rates of religious participation. Ethnic Mexicans have traditionally been characterized by their religiosity, and have historically been marked as ethno-racially distinct from the white majority. On the one hand, this volume investigates whether Mexican ethnicity is indeed a cohesive organizing principle that continues to mark Mexicans as distinct. On the other hand, the volume examines the mechanisms of religion that sustain or alter in-group understandings of ethnicity. To highlight the mechanisms that shape ethnic identity, the volume takes a comparative approach, juxtaposing the experiences of Catholic and evangelical Mexican immigrants, the two largest religious groupings in the city. Through five years of participant observation within formal and informal Catholic and evangelical spaces in Santa Ana, and based on in-depth interviews of fifty parishioners, this book argues that religious affiliations set Catholics and evangelicals along diverging trajectories of ethnic identity construction. In particular, the author argues that while Mexican Catholics ritualize a sense of their ethnic past, Mexican evangelicals posit a rupture with the past rooted in conversion. Catholics and evangelicals’ diverging understandings of ethnic community and of ethnic identity manifest as distinct practices of ethnic space.
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49

Maunder, Chris, ed. The Oxford Handbook of Mary. Oxford University Press, 2019. http://dx.doi.org/10.1093/oxfordhb/9780198792550.001.0001.

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The Oxford Handbook of Mary includes chapters on textual, literary, and media analysis; theology; Church history; art history; studies on devotion in a variety of forms: liturgy, hymns, homilies, prayer, pilgrimage, lived belief and practice; also cultural history; folk tradition; gender analysis; apparitions; and apocalypticism. These have been contributed by a range of scholars, established names in Marian Studies, writing about Mary the mother of Jesus from within their own expertise. The group is international in scope, from the three countries of North America; various nations in Europe; Jerusalem; Taiwan; Australia. As well as those of no religious affiliation, chapters have been written by Jewish, Muslim, and Christian academics, the last group including priests from within the Eastern Orthodox, Roman Catholic, and Anglican traditions. What is shared between everyone in this diverse group is a commitment to academic rigour as well as a special interest in Mary the mother of Jesus, who is known as the Theotokos, Mother of God. The Handbook looks at both Eastern and Western perspectives and tries to correct imbalance in previous books on Mary towards the West. There is also a chapter on Mary in Islam, and on pilgrimages shared by Christian, Muslim, and Jewish adherents. Mary can be a source of theological disagreement, but the emphasis of this volume is on Mary’s rich potential for inter-faith and inter-denominational dialogue and shared experience.
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50

Poleg, Eyal. A Material History of the Bible, England 1200-1553. British Academy, 2020. http://dx.doi.org/10.5871/bacad/9780197266717.001.0001.

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This book examines the production and use of Bibles in late medieval and early modern England. The analysis of hundreds of biblical manuscripts and prints reveals how scribes, printers, readers, and patrons have reacted to religious and political turmoil. Looking at the modification of biblical manuscripts, or the changes introduced into subsequent printed editions, reveals the ways in which commerce and devotions joined to shape biblical access. The book explores the period from c.1200 to 1553, which saw the advent of moveable-type print as well as the Reformation. The book’s long-view places both technological and religious transformation in a new perspective. The book progresses chronologically, starting with the mass-produced innovative Late Medieval Bible, which has often been linked to the emerging universities and book-trade of the thirteenth century. The second chapter explores Wycliffite Bibles, arguing against their common affiliation with groups outside Church orthodoxy. Rather, it demonstrates how surviving manuscripts are linked to licit worship, performed in smaller monastic houses, by nuns and devout lay women and men. The third chapter explores the creation and use of the first Bible printed in England as evidence for the uncertain course of reform at the end of Henry VIII’s reign. Henry VIII’s Great Bible is studied in the following chapter. Rather than a monument to reform, a careful analysis of its materiality and use reveals it to have been a mostly useless book. The final chapter presents the short reign of Edward VI as a period of rapid transformation in Bible and worship, when some of the innovations introduced more than three hundred years earlier began, for the first time, to make sense.
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