Книги з теми "Religious, political and societal involvements"
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1
Knoll and, Benjamin R., and Cammie Jo Bolin. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190882365.003.0009.
Анотація:
The final chapter reviews the evidence that is presented throughout the book and discusses its implications for current conversations regarding female ordination in American congregations as well as wider societal forces at play. It also assesses the evidence in light of previous research on female ordination—finding, for example, empirical support for the idea that politics can drive religious behavior, and empirical disconfirmation of the notion that having female clergy will reduce religious attendance and involvement. In fact, levels of attendance and other religious behaviors are slightly higher in congregations that ordain women and moderately higher for younger women in congregations with a female pastor or priest. The chapter concludes by offering some thoughts on the issue of women’s ordination to religious congregational leaders and decision-makers who control access to leadership positions.
2
Bennett, Clinton, and Sarwar Alam, eds. Sufism, Pluralism and Democracy. Equinox Publishing, 2017. http://dx.doi.org/10.1558/isbn.9781781796108.
Анотація:
This volume provides a composite of contemporary Sufi involvement in politics using a range of approaches and disciplines. It explores the role of Sufi-related parties where they exist or are emerging. It also examines how parties that condemn Sufism have adopted aspects of Sufi organization and practice. Changes in views within the academy on politics and Sufism are discussed. Perspectives on Egypt, Pakistan, Bangladesh and Indonesia are included as are overviews of Sufism’s political dimension across various regions. Contributions in the volume seek answer questions such as: Where Sufi related parties exist, what policies do they propose, and how do they differ from those of Islamist parties? How would “law” be understood? What is the relationship between secular and Sufi ideas about the role of religion in society? How do Sufi views about how to structure the state in Muslim majority space differ from alternatives? Are Sufis more likely to support democracy?
3
Brown, Kate Pride. Lake Baikal. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190660949.003.0002.
Анотація:
Baikal is the deepest, oldest, and most voluminous lake on Earth. It is home to thousands of endemic species. It occupies a special place in the Russian psyche—a point of national pride and religious mysticism. Despite the lackluster status of civil society and political involvement in Russia generally, Lake Baikal is home to a strong and flourishing environmentalist community. The history of this activism dates back to the Soviet era, when local activists began the first mass movement against the state to protest the construction of a paper mill on the shore of Lake Baikal. This chapter examines the history of Soviet environmentalism around Lake Baikal and its relationship to the field of power. Despite the existence of a Soviet environmental civil society, the field of power was so monopolized by the Communist Party that environmental conditions only worsened.
4
Ellison, Robert H. Preaching and Sermons. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0016.
Анотація:
Prompted by the convulsions of the late eighteenth century and inspired by the expansion of evangelicalism across the North Atlantic world, Protestant Dissenters from the 1790s eagerly subscribed to a millennial vision of a world transformed through missionary activism and religious revival. Voluntary societies proliferated in the early nineteenth century to spread the gospel and transform society at home and overseas. In doing so, they engaged many thousands of converts who felt the call to share their experience of personal conversion with others. Though social respectability and business methods became a notable feature of Victorian Nonconformity, the religious populism of the earlier period did not disappear and religious revival remained a key component of Dissenting experience. The impact of this revitalization was mixed. On the one hand, growth was not sustained in the long term and, to some extent, involvement in interdenominational activity undermined denominational identity; on the other hand, Nonconformists gained a social and political prominence they had not enjoyed since the middle of the seventeenth century and their efforts laid the basis for the twentieth-century explosion of evangelicalism in Africa, Asia, and South America.
5
Broyde, Michael J. A History of Religious Arbitration. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190640286.003.0005.
Анотація:
This chapter focuses on the premodern use of religious courts to resolve ecclesiastical disputes within Western societies. Religious arbitration is by no means a new mechanism. It dates back hundreds of years. Societal acceptance of religious courts operating within the broader secular legal system is thus deeply ingrained in the Western tradition and in the common-law tradition that formed the bedrock of American jurisprudence. The history of religious arbitration in Western societies is important because it helps contextualize and explain long-standing social, political, and legal comfort with religious groups engaging in various forms of alternative dispute resolution separate but not entirely outside societal laws. However, although its deep historical roots indicate that religious arbitration has stood the test of time, various practices and experiences associated with early forms of religious dispute resolution have led many people to become skeptical and wary of its place in modern secular societies.
6
Dillon, Michele. Religious Freedom. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190693008.003.0005.
Анотація:
The secular principle of religious freedom is complicated by the postsecular recognition that religion has societal relevance beyond the religious sphere. This chapter focuses on the public activism of the U.S. Conference of Catholic Bishops’ (USCCB) regarding religious freedom. The Affordable Care Act (ACA) contraception mandate, which the bishops rejected, provided the political and legal opportunity for the bishops’ campaign. The chapter shows, however, that its evolution can be traced pre-ACA to the growing momentum in favor of same-sex marriage. It discusses the thematic content of the bishops’ “Fortnight for Freedom” campaign, and the cultural salience of the claims advanced. It also highlights the limits in both the bishops’ construal of religion in civil society and secular expectations of it. Such limits, the chapter shows, are also evident in the polarized views of doctrinally conservative and liberal Catholics, and in the ambiguity in how Americans more generally evaluate pluralism and religious freedom.
7
Ringshausen, Gerhard, and Andrew Chandler, eds. The George Bell-Alphons Koechlin Correspondence. Bloomsbury Publishing Plc, 2024. http://dx.doi.org/10.5040/9781350047020.
Анотація:
George Bell was one of the most significant British church leaders of the mid-20th century and in many ways he came to define the involvement of British church people with the issues which arose from the Third Reich. The George Bell-Alphons Koechlin Correspondence, 1933-54 presents the extensive correspondence between Bell and a leading Swiss pastor and President of the Basel Church Council, Alphons Koechlin. The letters of Bell and Koechlin make an important contribution to our understanding of ways in which the unfolding history of the Hitler regime was interpreted in an international context from its earliest months in 1933 to its final destruction in 1945. In presenting the letters, this book captures a sustained meeting of European minds, thinking together in the midst of a crisis that was altering the conventional perimeters of politics and religion, and by degrees changing the life of the whole European continent - and drawing British politics into its vortex. This volume provides for the first time all the letters exchanged between Bell and Koechlin in their original English, with full scholarly apparatus and connected material. It contributes valuably to the historiography of the Third Reich and develops our understanding of Nazism not simply as an episode in German history, but as a fundamental crisis in international politics, religion and society.
8
Anderson, Greg. Governed by Gods. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190886646.003.0012.
Анотація:
In this new account of Athenian demokratia, the most significant human activities in the polis were not political deliberations or economic transactions but ritual engagements with gods, the non-human agencies who ultimately controlled the very conditions of existence. To a point, offerings to gods were like taxes rendered to maintain the infrastructure of the cosmos. Ritual actions were thus performed more or less continually, at a wide range of locations, from household shrines to major sanctuaries, by all inhabitants of Attica, male and female, young and old, Athenian and non-Athenian alike. As the chapter stresses, these actions are best understood as ecological transactions, rather than as purely “religious” practices. Indeed, in such circumstances, where gods were potentially everywhere and anywhere in experience, the modern category “religion” has little or no valence or meaning. The chapter also highlights the ritual contributions to the life of the polis that were made by females, who played literally vital ecological roles through their involvements in numerous divine cults.
9
Larsen, Timothy. Congregationalists. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0002.
Анотація:
The nineteenth century was a period of remarkable advance for the Baptists in the United Kingdom. The vigour of the Baptist movement was identified with the voluntary system and the influence of their leading pulpiteers, notably Charles Haddon Spurgeon. However, Baptists were often divided on the strictness of their Calvinism, the question of whether baptism as a believer was a prerequisite for participation in Communion, and issues connected with ministerial training. By the end of the century, some Baptists led by F.B. Meyer had recognized the ministry of women as deaconesses, if not as pastors. Both domestic and foreign mission were essential to Baptist activity. The Baptist Home Missionary Society assumed an important role here, while Spurgeon’s Pastors’ College became increasingly significant in supplying domestic evangelists. Meyer played an important role in the development, within Baptist life, of interdenominational evangelism, while the Baptist Missionary Society and its secretary Joseph Angus supplied the Protestant missionary movement with the resonant phrase ‘The World for Christ in our Generation’. In addition to conversionism, Baptists were also interested in campaigning against the repression of Protestants and other religious minorities on the Continent. Baptist activities were supported by institutions: the formation of the Baptist Union in 1813 serving Particular Baptists, as well as a range of interdenominational bodies such as the Evangelical Alliance. Not until 1891 did the Particular Baptists merge with the New Connexion of General Baptists, while theological controversy continued to pose fresh challenges to Baptist unity. Moderate evangelicals such as Joseph Angus who occupied a respectable if not commanding place in nineteenth-century biblical scholarship probably spoke for a majority of Baptists. Yet when in 1887 Charles Haddon Spurgeon alleged that Baptists were drifting into destructive theological liberalism, he provoked the ‘Downgrade Controversy’. In the end, a large-scale secession of Spurgeon’s followers was averted. In the area of spirituality, there was an emphasis on the agency of the Spirit in the church. Some later nineteenth-century Baptists were drawn towards the emphasis of the Keswick Convention on the power of prayer and the ‘rest of faith’. At the same time, Baptists became increasingly active in the cause of social reform. Undergirding Baptist involvement in the campaign to abolish slavery was the theological conviction—in William Knibb’s words—that God ‘views all nations as one flesh’. By the end of the century, through initiatives such as the Baptist Forward Movement, Baptists were championing a widening concern with home mission that involved addressing the need for medical care and housing in poor areas. Ministers such as John Clifford also took a leading role in shaping the ‘Nonconformist Conscience’ and Baptists supplied a number of leading Liberal MPs, most notably Sir Morton Peto. Their ambitions to make a difference in the world would peak in the later nineteenth and early twentieth century as their political influence gradually waned thereafter.
10
Reny, Marie-Eve. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190698089.003.0008.
Анотація:
This chapter summarizes the argument of the book. It also puts Chinese and comparative cases into perspective. It delves into the way containment sustains authoritarian rule not only in China, but also in Jordan and Egypt. Like public security bureaus that tolerate house churches to contain the long-term influence of informal Protestantism, state security actors in Jordan and Egypt have contained informal religious groups they anticipate might threaten political stability if left unmonitored. The conclusion ends on a note that is more specific to China. It discusses containment’s impact on societal agency and the circumstances in which it might lead to the legalization of informal religious organizations as autonomous.
11
Brown, Robert E. The Bible in the Seventeenth Century. Edited by Paul C. Gutjahr. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190258849.013.39.
Анотація:
The Bible served as the principal source of religious imagination for English colonials in the seventeenth century. It was that which inspired their radical ecclesiastical, political, and societal reconstructions and that by which they measured their faithfulness to the Christian tradition. It proved to be a remarkable stimulus to the formation of colonial institutions and material culture, and the production of an entire range of literary genres, including spiritual memoir, public rhetoric and exhortation, history, poetry, music, pedagogy, law, and linguistics. The Bible also served as the template upon which colonials worked out their understanding of the alien and the alienating, both among Europeans of differing religious understandings and between Europeans, African slaves, and Native Americans.
12
Koch, Anne. Economy. Edited by Michael Stausberg and Steven Engler. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198729570.013.26.
Анотація:
Religion is in many ways an economic phenomenon and can be analyzed as such. By economy most economists understand systems for the allocation of resources. In this light, this chapter notes various ways in which religious organizations are engaged in sectoral markets and produce private and public goods, entailing products and services. Religion and economy are interdependent and relate to each other in distinct ways across societal subsystems. Economy both permeates religious structures and is a co-system. This is generally studied by political economy: recent moves beyond neoclassical economic theory (which saw culture as an exogenous factor) emphasize the economy’s embeddedness in social relationships and its variation across cultures. The chapter considers ways in which religious phenomena reflect recent changes in capitalist systems and ways in which religious economies function as explicit economic systems.
13
Wright, Almeda M. Talking Fragments. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190664732.003.0002.
Анотація:
Building upon the research of religious educator Evelyn Parker, this chapter traces the causes, signs, and consequences of spiritual fragmentation among African American adolescents. Overwhelmingly, survey data reveal that young people do experience God as loving, active, and transformative. Fragmented spirituality occurs when young people— even and especially those who are highly active in their communities—are unable to imagine how their communal, societal, and political concerns are attended by that same loving, active, and transformative personal God. Sample data of sermons and Sunday school curricula reveal the dearth of attention given in African American churches to young people in helping them interpret and address their experiences and concerns. This contributes to spiritual fragmentations as young people seek resources for interpreting their experiences and concerns outside and apart from the religious arena.
14
Ben-Porat, Guy. Secularization in Israel. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.11.
Анотація:
Neither the study of the political system nor surveys of individual religiosity capture the full picture of secularization in Israel. The power of religious parties seems unshaken, and formal changes in religious policies and legislation are few. A large number of Israelis maintain their attachment to Jewish religion in beliefs and practices, and the Jewish majority agrees that Israel is and must remain a “Jewish state.” However, economic and demographic trends in the past two decades have caused incremental changes, not registered in formal political channels, toward the partial yet significant secularization of Israel. Religion still has a hold on private beliefs and practices, but secularization will unfold in societal changes involving a decline of religious authority over significant spheres of life. A more complex concept of secularization allows for contradictions observed in Israel and helps to explain how secularization can occur while religion remains embedded in state and society.
15
McNaughton, James. “Echo’s Bones”. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198822547.003.0003.
Анотація:
The once-censored “Echo’s Bones” demonstrates how fully Beckett’s creative imagination responds to the crisis of political commitment in the 1930s. “Echo’s Bones” satirizes recent Irish revolutionary history in the context of longer European literary and political traditions, the French and Russian revolutions. It skewers Yeatsian Ascendancy sympathies, and it engages James Joyce’s narrative politics as well. In addition, the story deserves careful analysis because Beckett links formal invention to political critique with techniques that his later, maturer work will adapt. These techniques include making conservative political and religious salvations ironically literal, corporeal, and sexual. This bawdy sexual approach to political modernity allies Beckett with writers such as the Marquis de Sade: interested in comically overthrowing societal expectations, coded as rigid sexual mores and abuses, Beckett’s story is nevertheless unclear about the benefits and basis for securing morality, freedom, or fulfillment through revolutionary politics and sexual liberation.
16
Barger, Lilian Calles. Secularizing Religion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190695392.003.0009.
Анотація:
This chapter explores North American religious thought expressed by the social gospel, reaching a high point in the early twentieth century when women and African Americans established their own expression of social Christianity. Societal stress under aggressive capitalism and two world wars accelerated this-world thinking, generating multiple theological responses. The 1950s brought into stark relief the disparity between the promises of liberal democracy and the reality among the unrepresented blacks and marginalized women. By the mid-1960s, aware of their abstract distance from suffering people, theologians turned to secular theologies and the theology of hope, seeking a new paradigm for political relevance. Black and feminist liberationists, like their Latin American counterparts, responded by moving to a full secularization of religion, giving politics new theological import. Drawing from the social gospel and post-World War II theologies, liberationists forwarded a fuller secularization of religion giving politics new significance.
17
Davie, Grace, and Lucian N. Leustean, eds. The Oxford Handbook of Religion and Europe. Oxford University Press, 2021. http://dx.doi.org/10.1093/oxfordhb/9780198834267.001.0001.
Анотація:
The Oxford Handbook of Religion and Europe offers a detailed overview of religious ideas, structures, and institutions in the making of Europe. It examines the role of religion in fostering identity, survival, and tolerance in the empires and nation-states of Europe from Antiquity until today; the interplay between religion, politics, and ideologies in the twentieth century; the dialogue between religious communities and European institutions in the construction of the European Union; and the engagement of Catholicism, Protestantism, Eastern Orthodoxy, Islam, Judaism, and Eastern religions with the idea of Europe. The Handbook closes with an overview of European nation-states, focusing on history, demography, legal perspectives, political authorities, societal changes, and current trends. Written by leading scholars in the field, the Handbook is an authoritative and up-to-date volume which demonstrates the enduring presence of lived and institutionalized religion in the social networks of identity, policy, and power over two millennia of European history.
18
Dillon, Michele. The Church’s Postsecular Moment. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190693008.003.0003.
Анотація:
This chapter shows that Pope Francis is reorienting the Church’s engagement with secular society, through both his prioritization of societal issues and his communicative style. It presents case analyses of his exhortation on economic inequality (Joy of the Gospel), and his encyclical on the environment, Laudato Si’—interventions that accord well with contrite modernity’s look to moderate religion for ethical guidance. The chapter shows how Francis’s issue focus and arguments are well attuned to postsecular expectations, and outline the straightforward secular reasoning and culturally resonant vocabulary with which he conveys his religious-based ethical critique. The public reception of Francis’s arguments, however, is complicated by the dismissal of his economic and environmental critique by political conservatives, and by the appropriation of his (mis)perceived moral authority by environmental advocates. Such politicization, the chapter concludes, undermines Francis’s problem-solving objectives even as his discourse contributes to accentuating their political urgency and the Church’s postsecular relevance.
19
Gephart, Werner, and Jan Christoph Suntrup, eds. Dynamics of Constitutional Cultures. Klostermann, 2021. http://dx.doi.org/10.5771/9783465145516.
Анотація:
Although it has been claimed that we live in an age of constitutionalism, national and transnational constitutions neither appear as uniform models nor as uncontested means of setting the rules of the game in the political, economic, or religious domain. This book aims to convince readers of a cultural perspective on constitutions. Tying in with the research approach of the Käte Hamburger Center “Law as Culture”, the term “constitutional culture” evokes the multidimensional life of a constitution that cannot be restricted to its – though essential – textual normative provisions and authorized interpreters. Grasping the foundational force and societal influence of constitutions by means of cultural theory and analysis also calls for the investigation of narratives, symbols, rituals, materials, and places in which constitutions are framed and reproduced. With this objective in mind, the contributions to this volume, written by lawyers, sociologists, and political scientists, illuminate different dimensions of the cultural manifestation of constitutions as well as contemporary legal, political, and social struggles arising around their shape and range of influence in various regions of the world.
20
Anderson, Greg. Our Athenian Yesterdays. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190886646.003.0002.
Анотація:
Part One (“Losing Athens in Translation”) begins by introducing the case study, surveying “democratic Athens,” the consensus modern account of the “way of life” (politeia) which the Athenians called demokratia. This account is a conventional historicist construct, one that forces non-modern experiences to comply with a standard modern template of social being. It thus objectifies the polis as a disenchanted, functionally differentiated terrain inhabited by natural, pre-social individuals. Here, experience is neatly compartmentalized into discrete “orders,” “realms” or “fields,” such as the material and the ideational, the natural and the cultural, sacred and secular, public and private, the political, the social, the economic, and the religious. Athenian demokratia is duly historicized as “democracy,” as a specialist political system which bore a family resemblance to the liberal, egalitarian governments of our own time. And order in Athens is then assumed to radiate out from this male-dominated political system over all other societal fields and realms. As the following chapters will show, there are significant problems with this “democratic Athens” account.
21
Cragin, R. Kim, and Sara A. Daly. Women as Terrorists. ABC-CLIO, LLC, 2009. http://dx.doi.org/10.5040/9798216036968.
Анотація:
Two international policy analysts scrutinize the increasingly important operative and support roles women play in various terrorist organizations around the world. Women as Terrorists: Mothers, Recruiters, and Martyrs is the first post-September 11 book to examine women’s multifarious roles in terrorist organizations of all stripes around the world. It covers political, religious, ethno-separatist, and Maoist groups in countries as diverse as Iraq, Palestine, Chechnya, Sri Lanka, Colombia, South Africa, the Philippines, and Northern Ireland. Modeling terrorist organizations as purposive organizations that depend for support, recruitment, and rationale on a culturally defined community of sympathizers, the authors explore why women become involved in terrorist groups, how terrorist leaders turn the societal attributes of women to advantage in designing terrorist campaigns, and how women fight for the right to assume strategic and combat roles in terrorist groups. The authors conclude with a review and projection of the rapidly evolving trends in the use of women in terrorist organizations, paying particular attention to al-Qaeda and its affiliated groups and considering the implications of their findings for counterterrorist strategies.
22
Minahan, James B. Ethnic Groups of the Americas. ABC-CLIO, LLC, 2013. http://dx.doi.org/10.5040/9798400647833.
Анотація:
Intended to help students explore ethnic identity—one of the most important issues of the 21st century—this concise, one-stop reference presents rigorously researched content on the national groups and ethnicities of North America, Central America, South America, and the Caribbean. Combining up-to-date information with extensive historical and cultural background, the encyclopedia covers approximately 150 groups arranged alphabetically. Each engaging entry offers a short introduction detailing names, population estimates, language, and religion. This is followed by a history of the group through the turn of the 19th century, with background on societal organization and culture and expanded information on language and religious beliefs. The last section of each entry discusses the group in the 19th, 20th, and 21st centuries, including information on its present situation. Readers will also learn about demographic trends and major population centers, parallels with other groups, typical ways of life, and relations with neighbors. Major events and notable challenges are documented, as are key figures who played a significant political or cultural role in the group's history. Each entry also provides a list for further reading and research.
23
Sobieraj, Sarah. Credible Threat. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190089283.001.0001.
Анотація:
This book argues that the rampant hate-filled attacks against women online are best understood as patterned resistance to women’s political voice and visibility. This abuse and harassment coalesces into an often-unrecognized form of gender inequality that constrains women’s use of digital public spaces, much as the pervasive threat of sexual intimidation and violence constrain women’s freedom and comfort in physical public spaces. What’s more, the abuse exacerbates inequality among women, those from racial, ethnic, religious, and/or other minority groups, are disproportionately targeted. Drawing on in-depth interviews with women who have been on the receiving end of digital hate, Credible Threat shows that the onslaught of epithets and stereotypes, rape threats, and unsolicited commentary about their physical appearance and sexual desirability come at great professional, personal, and psychological costs for the women targeted—and also with underexplored societal level costs that demand attention. When effective, identity-based attacks undermine women’s contributions to public discourse, create a climate of self-censorship, and at times, push women out of digital publics altogether. Given the uneven distribution of toxicity, those women whose voices are already most underrepresented (e.g., women in male-dominated fields, those from historically undervalued groups) are particularly at risk. In the end, identity-based attacks online erode civil liberties, diminish public discourse, limit the knowledge we have to inform policy and electoral decision making, and teach all women that activism and public service are unappealing, high-risk endeavors to be avoided.