Thematische Bibliographien / Religion, History of|American Studies

Auswahl der wissenschaftlichen Literatur zum Thema „Religion, History of|American Studies“

Autor: Grafiati

Veröffentlicht am 14. September 2021

Zuletzt aktualisiert am 5. Februar 2022

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Zeitschriftenartikel zum Thema "Religion, History of|American Studies":

Rennie, Bryan. „The History (and Philosophy) of Religions“. Studies in Religion/Sciences Religieuses 41, Nr. 1 (März 2012): 24–32. http://dx.doi.org/10.1177/0008429811430055.

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In a paper given at a Roundtable at the American Academy of Religion (AAR) National Annual Conference in Montreal in November of 2009, jointly organized by the North American Association for the Study of Religion and the Critical Theory and Discourses in Religion Group of the AAR, I argued for the ineluctably philosophical nature of what is most commonly called ‘method and theory in the study of religion.’ That paper ( Rennie, 2010 ) also argues that what is conventionally referred to as ‘philosophy of religion’ does not, strictly speaking, warrant that name since it is in fact a form of theology that utilizes philosophical methodologies to consider principally, if not exclusively, Christian concerns. I also argued that a philosophy of religion(s) constituted along the lines of the philosophy of science would be a potential improvement in both ‘philosophy of religion’ and ‘method and theory in the study of religion.’ In this paper I would like to consider—with the help of a closer look at contemporary philosophy of science—precisely what a reconstituted history (and philosophy) of religions might look like, how it might differ from current scholarship, and what it might achieve. Dans une communication donnée lors d’une table ronde à l’American Academy of Religion (AAR) National Annual Conference à Montréal en novembre 2009, organisée conjointement par le North American Association for the Study of Religion et le groupe de Critical Theory and Discourses in Religion de l’AAR, j’avais argué la nature inéluctablement philosophique de ce qui est couramment appelé « Method and Theory in the Study of Religion ». Cet article ( Rennie, 2010 ) soutient également la thèse que ce qu’on appelle couramment « Philosophie de la religion » ne correspond pas stricto sensu à ce qu’une telle dénomination recouvre puisqu’il s’agit en fait d’une forme de théologie recourant à des méthodes philosophiques pour envisager des préoccupations principalement, sinon exclusivement, chrétiennes. Je soutiens aussi qu’une philosophie des religions constituée à partir des lignes de force de la philosophie des sciences pourrait apporter une amélioration potentielle de la philosophie de la religion, de la méthode et de la théorie dans l’étude des religions. Dans cet article, j’aimerais examiner précisément —par le biais des apports de la philosophie des sciences contemporaine— ce à quoi l’histoire (et la philosophie) des religions pourrait ressembler, les termes dans lesquels elle se distinguerait des approches actuelles et ce à quoi nous pourrions ainsi aspirer.

Altman, Michael J. „“Religion, Religions, Religious” in America: Toward a Smithian Account of “Evangelicalism”“. Method & Theory in the Study of Religion 31, Nr. 1 (12.02.2019): 71–82. http://dx.doi.org/10.1163/15700682-12341454.

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Abstract Jonathan Z. Smith’s essay “Religion, Religions, Religious” is a foundational essay in the study of “religion” as a taxonomic category. The essay itself makes three interrelated arguments that situate religion in Western intellectual history and argue that “religion” is a term scholars define to suit their own intellectual purposes. Though the essay, and Smith’s work overall, have had a major influence in religious studies, that influence has not reached deeply into the study of American religious history. Using Smith’s essay as a guide, this essay offers a brief application of his arguments in “Religion, Religions, Religious” to American religious history and, specifically, to the category “evangelicalism.”

Hatch, Nathan O. „The Puzzle of American Methodism“. Church History 63, Nr. 2 (Juni 1994): 175–89. http://dx.doi.org/10.2307/3168586.

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Picture, if you will, the rich landscape of American religious history that has taken shape over the last half century. At least three features of this terrain stand out, the first being a richly-textured panorama before us, a recognizable field of study that has come into existence in a relatively short span of time. This field has been shaped by a varietyof forces, among them the vast expansion of religion departments since 1960, the recovery of the role of religion in the broader disciplines of history, literature, sociology and political science, and the stubborn persistence of religion in modern American life which scholars struggle to explain.

Zeller, Benjamin E. „American Postwar “Big Religion”: Reconceptualizing Twentieth-Century American Religion Using Big Science as a Model“. Church History 80, Nr. 2 (13.05.2011): 321–51. http://dx.doi.org/10.1017/s0009640711000011.

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This article traces the basic qualities of big science and applies them to the history of what I envision as “big religion.” Big religion offers a model for understanding several developments in mid-century American religious history, including religious revival within the mainline churches and synagogues, an evangelical resurgence, and various forms of backlash as well. Like big science, big religion peaked during the postwar era (though it built on earlier foundations) and is characterized by heightened institutionalization, professionalization, centralization of knowledge, government entanglements, and public support, as well as opposition. With big science as a guide, the concept of big religion offers historians of American religion an analogous manner of understanding the development of institutions, individuals, and movements within American religion, as well as responses and backlashes against them, as part of the same overarching phenomenon.

Wiebe, Don. „A Report on the Special Executive Committee Meeting of the International Association for the History of Religions in Delphi“. Method & Theory in the Study of Religion 32, Nr. 2 (06.05.2020): 150–58. http://dx.doi.org/10.1163/15700682-12341477.

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Abstract This essay is a report on the IAHR’s Extended Executive Committee meeting in Delphi (13-15 September 2019), and a critical account of its decision, formulated prior to that meeting, to reject the IAHR’s long-standing remit to support a scientific study of religion and religions. It is also a warning that insisting the IAHR be open to considering moral, social, political, spiritual or other cultural ideals will dismantle the only academic association committed to a scientific study of religions, transforming the IAHR into a weak, international version of the American Academy of Religion.

Ahlstrom, Sydney E. „The Problem of the History of Religion in America“. Church History 57, S1 (März 1988): 127–38. http://dx.doi.org/10.1017/s0009640700062983.

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Half a year before this paper was read before a plenary session of the American Academy of Religion (26 October 1969), the program committee had requested an essay dealing in some comprehensive way with the field of American religious history. Because I would in any case have to be thinking about the introduction to my own “religious history of the American people,” I agreed. The title was sufficiently broad; and goodness knows the problems of this subject area are sufficiently large. Aside from innumerable large and small questions of fact there are the countless questions of emphasis and interpretation, not to mention the problem of discerning an overarching theme. I also confess great sympathy with Max Lerner's comment on the ten years he spent onAmerica as a Civilization(1957). “I found when I came to the end of the decade,” he said, “that a number of things I had written about America were no longer valid. The American civilization had been changing drastically right under my fingertips as I was writing about it.” The present-day historian's predicament is, if anything, more difficult than Lerner's in that the sixties, by contrast with the fifties, have experienced a veritable earthquake of revisionism which has profoundly altered our interpretation of the entire course of American history. By reason of its screaming moral dilemmas, moreover, the decade had an especially rude impact on long accepted views of religious history. But enough of this: let us consider the substantive questions.

Fogleman, Aaron Spencer, Allan Greer, Christine Hucho und Jon F. Sensbach. „Gender, Religion, and American Encounters“. William and Mary Quarterly 65, Nr. 2 (01.04.2008): 378. http://dx.doi.org/10.2307/25096799.

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Rennie, Bryan. „Religion after Religion, History after History: Postmodern Historiography and the Study of Religions“. Method & Theory in the Study of Religion 15, Nr. 1 (2003): 68–99. http://dx.doi.org/10.1163/15700680360549420.

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AbstractThe following essay reviews Steven Wasserstrom's Religion after Religion— a partial history of the History of Religions—and three theoretical works on historiography: Hayden White's Metahistory, Peter Novick's That Noble Dream, and Robert F. Berkhofer Jr.'s Beyond the Great Story. As well as introducing readers to the argument of these works, the essay uses Wasserstrom's book as an example of a "monovocal" style of the narration of the phenomenal past in opposition to the polyvocal style called for by the historiographers. The purpose of the essay is to indicate the degree to which monovocal representations can apparently justify singular viewpoints by concealing various agendas and lending authority to dubious conclusions. The essay challenges the elevation of a single authorial voice over the plurality of voices representing the plurality of phenomenal pasts and calls for a greater engagement with the pluralism and polyvocality of postmodern historiography.

Harvey, P. „Religion in American Politics: A Short History“. Journal of Church and State 51, Nr. 4 (01.09.2009): 714–15. http://dx.doi.org/10.1093/jcs/csq011.

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Johnson, Sylvester A. „The Rise of Black Ethnics: The Ethnic Turn in African American Religions, 1916–1945“. Religion and American Culture: A Journal of Interpretation 20, Nr. 2 (2010): 125–63. http://dx.doi.org/10.1525/rac.2010.20.2.125.

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AbstractDuring the world war years of the early twentieth century, new African American religious movements emerged that emphasized black heritage identities. Among these were Rabbi Wentworth Arthur Matthew's Congregation of Commandment Keepers (Jewish) and “Noble” Drew Ali's Moorish Science Temple of America (Islamic). Unlike African American religions of the previous century, these religious communities distinctly captured the ethos of ethnicity (cultural heritage) that pervaded American social consciousness at the time. Their central message of salvation asserted that blacks were an ethnic people distinguished not by superficial phenotype but by membership in a heritage that reached far beyond the bounds of American history and geography. The academic study of these religions has largely moved from dismissal and cynicism to serious engagement with African American Jews and Muslims as veritable forms of religion. Despite this progress among scholars, some recent studies continue todenythat Matthew’s and Ali's communities were authentically Jewish and Islamic (respectively). When scholars dispense with theological or racial biases that bifurcate religions into ‘true’ and ‘false’ forms, the study of these black ethnic religions might best yield important insights for understanding the linkage among ethnicity, the nation-state, and religion. The religious reasoning of Matthew and Ali produced resourceful, complicated challenges to dominant colonial and racist paradigms for understanding agency and history. Their theology is appropriately discerned not as illusion, hybridity, or confusion but as thoughtful anticolonial expressions of Judaism and Islam that sought inclusion and honor through black ethnicity. At a time when African Americans were viewed as cultureless and without any legacy of inheritance except the deformities of slavery, the rise of black ethnics introduced religious traditions that demonstrated blacks were indeed a people with heritage.

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Dissertationen zum Thema "Religion, History of|American Studies":

Evans, Richard Kent. „MOVE: RELIGION, SECULARISM, AND THE POLITICS OF CLASSIFICATION“. Diss., Temple University Libraries, 2018. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/505910.

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History
Ph.D.
This dissertation is a study of how religion is manufactured, policed, imagined, and defended in the modern United States. It traces the history of one group, MOVE, from its inception in the late 1960s to the present in order to illustrate how the category of religion functions in the modern United States. The central premise of the book is that MOVE people believed MOVE was a religion. They believed, nearly from the very beginning of the group, that John Africa was a prophet who communicated on behalf of the divine, that his Teachings were inspired and had supernatural effects on the body, and that MOVE people had a role to play in a cosmic conflict between forces of good (The Law of Mama) and forces of evil (The System). Despite this, MOVE was rarely allowed to be a religion. That is, MOVE’s claim that they had a religion was, more often than not, dismissed. Historians of religion have, in recent years, begun turning their attention to the people with the power to define lived experience as either religious or secular. In MOVE’s case, the people who defined their experience as secular, and not religious, included police officers, judges, journalists, established religious leaders, and politicians. At various points throughout MOVE’s history, these social actors articulated a series of claims about what “true religion” was and why MOVE did not count. The disconnect between how MOVE people viewed themselves and how MOVE was understood by most outside the group points to the central concern of this dissertation.
Temple University--Theses

Barrington, John Patrick Thaddeus. „Studies in the anticatholic origins of the Anglo-American self“. W&M ScholarWorks, 1997. https://scholarworks.wm.edu/etd/1539623918.

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Anticatholicism in the early modern, English-speaking world was far more than a crude prejudice. Instead, anticatholic ideas and rhetoric provided an important stimulus for public discussion of a wide range of theological, political, economic, and social issues. Hatred of the Catholic Church was a vital factor in the early development of the public sphere in the English Empire.;The question of English, Protestant identity was central to much of the discourse that took place in the public sphere. Although all participants in this discourse agreed about certain elements of what constituted "popery" and English Protestantism, there was wide disagreement about other aspects of both ideal, English, Protestant identity, and of the Catholic "Other" against which that identity was measured. From the sixteenth century on, competing groups in the English-speaking world manipulated the attack on "popery" in order to promote their own ideal vision of English Protestantism.;This dissertation explores the anticatholic rhetoric of certain individuals and sets of individuals in England and the English colonies between the sixteenth and eighteenth centuries, in order to discover how these men used anticatholic rhetoric to promote their own agendas. This study is not an exhaustive survey of all variants of Anglo-American antipopery between the Reformation and the American Revolution. Rather, the intention here is to develop a new approach to the study of anticatholicism: anticatholic rhetoric can be analyzed to reveal the existence of competing discourses about Anglo-American identity.;The particular discourses analyzed in this dissertation reveal anxieties about the development of modern political and economic institutions in the English-speaking world. John Foxe represented the Catholic Church as an overpowerful, secular bureaucracy, intruding into the lives of private individuals. Many eighteenth-century authors portrayed Catholicism as a faith that fostered ruthless competition for material gain. These attacks on the Catholic Church as an institution that fostered modernization suggest that many English and colonial Protestants identified themselves with a society of autonomous, local communities, that social scientists label "traditional".

Amanfo, Arinze D. „Making History: The Sephardi Jewish Orphans of Sao-Tome and the African -American Appropriation of their Story“. FIU Digital Commons, 2019. https://digitalcommons.fiu.edu/etd/3960.

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This study seeks to explore the little known story of the Sephardi Jewish Orphans of São Tomé. Not much is known about the children who were taken from Portugal to the western coasts of Africa. The story of these 600 Sephardic Jewish children is unique and enigmatic. However, it has been subjected to an unusual interpretation. Notably, many African-Americans have appropriated this portion of Sephardi Jewish history. For some, they have traced their Jewish ancestry to this historical event, and clearly self-identify as Jews based on this narrative. Why do they do this? The theory of Afrocentricity and collective memory is applied to this case study of African-Americans; to consider how they are able to adopt this story as their own. Finally, it is said that nature abhors a vacuum; the lacuna inherent with this story is akin to the historical fate of many African Americans. This study attempts to explore how these two communities, from the past and the present, have come together in the making of history, imagined or real.

Kidd, David Michael. „"History Written with Lightning": Religion, White Supremacy, and the Rise and Fall of Thomas Dixon, Jr“. W&M ScholarWorks, 2013. https://scholarworks.wm.edu/etd/1539623616.

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Baptist minister and author of novels, plays, sermons, and essays, Thomas Dixon, Jr. today remains most known as the storyteller behind the 1915 D. W. Griffith Film The Birth of a Nation. I argue that Thomas Dixon crafted a white supremacist rhetoric and narrative of modern whiteness indebted to the structures of Fundamentalist Christianity. With varying degrees of success, later writers struggled with the legacy the Dixonian cultural narrative bequeathed them.;Fundamentalist theology offered a whole host of tropes, metaphors, and arguments to its users. In short, Fundamentalism presented a rhetorical stance that was, in the hands of an ambitious and designing opportunist like Dixon, capable of being adapted for other purposes. Dixon structured his narrative of whiteness like a religion and drew the blueprints for that architecture from the Fundamentalist theology that he and his brother A. C. Dixon promulgated. That Fundamentalist mindset included consequential interpretations of the apocalypse that divided theological positions between premillennial and postmillennial points of view. Drawing on rhetorical analysis from Kenneth Burke, I analyze the ways Thomas Dixon crafted a blueprint for a revived Klan trained for constant surveillance of eschatological signs as a way to intervene and avoid the racial apocalypse he prophesied. Fundamentalist rhetoric and imagery provided Dixon tropes, arguments, and stirring icons that he could assimilate and incorporate into his vision of whiteness. This morality play for Dixon had some form of a threatening black man who menaced a pure white woman and called forth a white paladin of vengeance to be her savior. This savior then grouped all the men in the community in a white supremacist cult that would forestall the racial apocalypse Dixon worried would arrive. This study traces Dixon's creations, strategies, and eventual failure at dressing his white supremacy in religious robes.;Far more than being a study of one author, this project ranges beyond Dixon himself to his impact on a surprisingly wide range of twentieth-century cultural texts and artifacts, including film. From the immediate response from writers like Charles Chesnutt, Kelly Miller, Sutton Griggs, and W. E. B. Du Bois to the epic engagements of William Faulkner and Margaret Mitchell, Dixon's legacy has involved several writers in its wake. Ultimately the rise and fall of Thomas Dixon's version of white supremacy offers a view of America's racial and sexual obsessions and the rhetoric bestowed by white Protestantism through which to articulate and structure those obsessions into narratives and social formations designed to consolidate and preserve whiteness. Any view of the Dixonian narrative that treats it as a freakish aberration ignores the centrality and popularity that it enjoyed at its height, and such a view would risk misunderstanding the forces that shaped such a damaging vision, one that inspired the second Ku Klux Klan and codified the symbol of the burning cross. Religion and racism run throughout the cultural and literary history of the United States, but they were never so infamously mingled and menacingly deployed than in the writings of Thomas Dixon.

Harvey, Shannon Lorraine. „From "The Man With the Hoe" to "Tobacco Road"| Class, Poverty and Religion and the Southern Tenant Farmers' Union“. The University of North Carolina at Chapel Hill, 2013.

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Krutzsch, Brett. „Martyrdom and American Gay History: Secular Advocacy, Christian Ideas, and Gay Assimilation“. Diss., Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/319669.

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Religion
Ph.D.
"Martyrdom and American Gay History: Secular Advocacy, Christian Ideas, and Gay Assimilation" is an analysis of gay martyr discourses from the 1970s through 2014. In particular, the dissertation examines the archives, narrative representations, memorials, and media depictions of Harvey Milk, Matthew Shepard, Tyler Clementi, and AIDS. The project's primary focus is to investigate the role of religious rhetoric in facilitating American gay assimilation. Discourses of gay martyrdom reveal that secular gay advocates habitually employed Protestant Christian ideas in order to present gay Americans as similar to the dominant culture of straight Christians, a strategy that became increasingly prevalent by the end of the twentieth century after gays were blamed for spreading a national plague through sexual licentiousness. In turn, discourses of gay martyrdom expose the recurrence of Christian ideas in promoting, while concurrently foreclosing, the parameters of gay social inclusion. "Martyrdom and American Gay History" also questions the politics of martyrdom and analyzes why some deaths have been mourned as national tragedies. Milk, Shepard, and Clementi, the three most commonly-invoked gay martyrs, represent a narrow fraction of gay Americans that only includes white, middle-class, gay men. The dissertation demonstrates that discourses of gay martyrdom have promoted assimilation, not diverse sexual freedoms or capacious possibilities for queer lives. Ultimately, Protestant Christian dominance in the United States has been obfuscated whenever Christianity has been depicted primarily as an antigay monolith. Discourses of gay martyrdom reveal the role of Protestant Christian dominance in secular gay advocacy, and the ways in which Christian ideas have shaped and foreclosed possibilities for acceptable gay American citizens.
Temple University--Theses

George, Monis. „Examining the impact of integrated Christian activities for improving inter-generational relationships in Indian Pentecostal Churches“. Thesis, Drew University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3700258.

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The Indian churches in the United States consist of mostly two groups of people, namely, those who migrated directly from India known as the first generation, and those who are born and brought up in the United States, otherwise known as the second generation. The first generation keeps many traditions, practices, and ideologies they brought from their country of origin. They assume that these are superior to most of the other cultures, and hence need to be preserved by future generations. The second generation does not think much about the first generation's cultural and ethnic norms and are not willing to give such prominence to their prerogatives. Since they were born into a different cultural scenario and raised in a postmodern society, these traditions and ideologies of their parents' generation do not seem to have contemporary relevance in their day-to-day lives. Therefore, the silent encounters, otherwise called inter-generational conflicts, occurring between these two groups culminate in the exodus of the younger generation from "their home churches and possibly from the Christian faith" itself.

The thesis examines how participation in integrated Christian activities affects inter-generational relationships in the first and second generation of the Indian Pentecostal Churches. The project also identifies the dynamics of inter-generational relationships in order to build healthy families, because such families will be the basic units for the existence of healthy churches and societies.

In reference to the aforementioned thesis, the project provided an incredible opportunity for both groups to interact together and bring forth better solutions for healthier inter-generational relationships. It is evident that even though all churches are very much concerned about this phenomenon, many have not been able to do much in addressing the problem with plans for corrective actions. Therefore, the evaluation and research opened the way for greater discussion between both generations. Moreover, the researcher is confident that positively touch the generations to come.

Nelson, Robert Kent. „Society of souls: Spirit, friendship, and the antebellum reform imagination“. W&M ScholarWorks, 2006. https://scholarworks.wm.edu/etd/1539623502.

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This study explores the central role that a spiritualized friendship played in the thought and writings of antebellum reformers. It identifies a spiritual sensibility that was widely shared by many radical New England activists of the 1830s, 1840s, and 1850s regardless of their specific denominational beliefs, and argues that this sense of spirituality motivated them to become activists who labored to transform their society.;Specifically, this dissertation analyzes the work and writings of a variety of reformers who believed that spirit or soul could serve as a mechanism for leveling some of the most dominant cultural and institutional power hierarchies of the mid-nineteenth century. Organized around three case studies---Theodore Dwight Weld's and Angelina Grimke's efforts to conceptualize an egalitarian marriage in 1838, white and black abolitionists' debates over the political efficacy of spiritualized friendships in the early 1840s, Elihu Burritt's struggle to destabilize nationalism and foster a sense of global community in the late 1840s---the dissertation explores the ideological centrality of spirit in the period's millennial, utopian struggles against racism and slavery, sexism and patriarchy, and nationalism and war. Believing these hierarchies to be rooted in physical, bodily differences---in race and sex and nation---the reformers of this study saw in the disembodied, immaterial soul a means for unmaking those hierarchies. An ever growing recognition of the primacy of the soul within each and every human being, they believed, could function as a political instrument that would transform society by leading to a correlative appreciation of the inconsequentiality of the body and bodily difference. Together these case studies demonstrate how this spiritual sensibility shaped the political ideology and practical strategies of abolitionists, woman's right activists, and pacifists, investing their efforts to affect revolutionary social change with the zeal and conviction of religious faith.

Galgano, Robert C. „Idol Worship: Religious Continuity among Aztec, Inca, and Maya Cultures in Colonial Latin America“. W&M ScholarWorks, 1996. https://scholarworks.wm.edu/etd/1539626074.

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Haydar, Maysan. „Immigration and the Forging of an American Islam“. The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1595279435195722.

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Bücher zum Thema "Religion, History of|American Studies":

Pines, Shlomo. Studies in the history of religion. Jerusalem: Magnes Press, Hebrew University, 1996.

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E, Marty Martin. Modern American religion. Chicago: University of Chicago Press, 1986.

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E, Marty Martin. Modern American religion. Chicago, IL: University of Chicago, 1986.

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E, Marty Martin. Modern American religion. Chicago: University of Chicago Press, 1991.

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Collier-Thomas, Bettye. Jesus, jobs, and justice: The history of African American women and religion. New York: Alfred A. Knopf, 2010.

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Zhang, Zhigang. Zong jiao yan jiu zhi yao: The guide of religion studies. 8. Aufl. Beijing Shi: Beijing da xue chu ban she, 2005.

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Morris, Brian. Anthropological studies of religion: An introductory text. Cambridge [Cambridgeshire]: Cambridge University Press, 1987.

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Smith, Jonathan Z. Map is not territory: Studies in the history of religions. Chicago: University of Chicago Press, 1993.

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Hanratty, Gerald. Studies in gnosticism and inthe philosophy of religion. Blackrock, Co. Dublin: Four Courts Press, 1997.

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Imaeda, Yoshiro, Matthew Kapstein und Tsuguhito Takeuchi. New studies of the old Tibetan documents: Philology, history and religion. Tokyo: Research Institute for Languages and Cultures of Asia and Africa, Tokyo University of Foreign Studies, 2011.

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Buchteile zum Thema "Religion, History of|American Studies":

Neusner, Jacob. „From History to Religion“. In The Craft of Religious Studies, 98–116. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-26126-0_6.

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Neusner, Jacob. „From History to Religion“. In The Craft of Religious Studies, 98–116. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-349-63214-5_6.

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Kuuliala, Jenni, Rose-Marie Peake und Päivi Räisänen-Schröder. „Introduction: Hagiography and Lived Religion“. In Palgrave Studies in the History of Experience, 1–25. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-15553-7_1.

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Simonazzi, Mauro. „Atheism, Religion and Society in Mandeville’s Thought“. In Studies in History and Philosophy of Science, 221–42. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-19381-6_17.

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Li, Zehou. „Ethics: II. Views on Religion, Politics, and History“. In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 247–89. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-13-0239-8_9.

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Lataster, Raphael, und Purushottama Bilimoria. „Panentheism and Its Place in the History of Religion“. In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 223–30. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-32018-8_8.

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Shephard, Roy J. „The Enlightenment: The Impact of Reason and Religion upon Health and Fitness in a Period of Urban Growth and Industrialization“. In Studies in History and Philosophy of Science, 447–557. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-11671-6_6.

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Feldhay, Rivka. „Preclassical Mechanics in Context: Practical and Theoretical Knowledge Between Sovereignty, Religion, and Science“. In Boston Studies in the Philosophy and History of Science, 29–53. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-90345-3_2.

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Petro, Anthony M. „Religion“. In The Routledge History of American Sexuality, 290–300. New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781315637259-27.

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Heale, Michael. „From American History to American Studies? A Snapshot of British Writing on American History in the 1980s“. In American Studies, 323–43. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21450-1_16.

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Konferenzberichte zum Thema "Religion, History of|American Studies":

Andrade, Ana Beatriz Pereira de, und Giulia Muñoz Gushikem. „The Hijab And The Muslim Woman: a relation between freedom, fashion, and religion“. In 9th Conference of the International Committee for Design History and Design Studies. São Paulo: Editora Edgard Blücher, 2014. http://dx.doi.org/10.5151/despro-icdhs2014-0124.

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Castelao-Lawless, Teresa, und William Lawless. „Informing Science (IS) and Science and Technology Studies (STS): The University as Decision Center )“. In 2001 Informing Science Conference. Informing Science Institute, 2001. http://dx.doi.org/10.28945/2416.

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Students of history and philosophy of science courses at my University are either naive robust realists or naive relativists in relation to science and technology. The first group absorbs from culture stereotypical conceptions, such as the value-free character of the scientific method, that science and technology are impervious to history or ideology, and that science and religion are always at odds. The second believes science and technology were selected arbitrarily by ideologues to have privileged world views of reality to the detriment of other interpretations. These deterministic outlooks must be challenged to make students aware of the social importance of their future roles, be they as scientists and engineers or as science and technology policy decision makers. The University as Decision Center (DC) not only reproduces the social by teaching standard solutions to well-defined problems but also provides information regarding conflict resolution and the epistemological, individual, historical, social, and political mechanisms that help create new science and technology. Interdisciplinary research prepares students for roles that require science and technology literacy, but raises methodological issues in the context of the classroom as it increases uncertainty with respect to apparently self- evident beliefs about scientific and technological practices.

Rabaça, Armando. „The Philosophical Framework of Le Corbusier's Education: Schuré and German Idealism“. In LC2015 - Le Corbusier, 50 years later. Valencia: Universitat Politècnica València, 2015. http://dx.doi.org/10.4995/lc2015.2015.671.

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Abstract: This paper seeks to demonstrate that Le Corbusier's autodidactic agenda between 1908 and 1911 reflects a consistent philosophical reasoning based on the philosophical tradition of German idealism. The vehicle of analysis is the connection between Édouard Schuré's 'Sanctuaires d'Orient', a book Le Corbusier read in 1908, and three key episodes of the subsequent period of travel. Schuré's book provides us with the philosophical framework to which he was exposed. The three episodes, in turn, are taken as case studies in order to demonstrate the correlation between the philosophical background of the book and Le Corbusier's changing attitudes during this period. The terms of this correlation are based on an evolutionary conception of history and can be synthesized as the belief in cultural progress, leading to a new society built upon the unity of science, religion and art, in a secular-sacred life attained through the recovery of a pantheistic existence, and in art and architecture as a means to an epistemological experience. I will lastly argue that this creates the basis for the lifelong influence of idealism in Le Corbusier's work and thought. Keywords: Le Corbusier's Education; Schuré; German Idealism; Romanticism. DOI: http://dx.doi.org/10.4995/LC2015.2015.671

Pakseresht, Sahar, und Manel Guardia Bassols. „From the so-called Islamic City to the Contemporary Urban Morphology: the Historic Core of Kermanshah City in Iran as a Case Study“. In 24th ISUF 2017 - City and Territory in the Globalization Age. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/isuf2017.2017.5210.

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Sahar Pakseresht¹, Manel Guàrdia Bassols¹ ¹ Department of Theory and History of Architecture. Polytechnic University of Catalonia (UPC). Av. Diagonal, 64908028 Barcelona, Tel:93-4017874 E-mail: sahar.pakseresht@estudiant.upc.edu, manel.guardia@upc.edu Keywords: Iranian city, Kermanshah, urban morphology, Islamic city, urban transformation, Modernisation Conference topics and scale: City transformations, urban form and social use of space Pre-1920 cities in Iran are characterized by a number of features considered to be typical of the so-called “Islamic city”. A set of features are shared by traditional cities where dominated by Islam religion. The notion of “Islamic city”, often criticised for its Eurocentric nature, has guided most studies of these traditional cities. The modernisation process in so-called Islamic cities is crucial due to its serious impacts on the traditional morphology and transformation of their urban structure. We, thus, need more holistic and integrated understanding about changes of these cities derives from the modernisation process. In order to explore the broad and wide-spread changes due to modernisation process in the traditional cities in Muslim world, it is more enlightening if we study second order cities, rather than studying the transformations of major capitals such as Cairo, Istanbul or Teheran, where interventions are goal to approach a more exceptional and rhetorical characters. Therefore, the aim of this paper is to study the historic core of Kermanshah city, to understand the link between urban transformations and social due to modernisation process by tracing it historically. We will focus, particularly, on studying the stages of urban transformation and changes of urban morphology as well as conflict and differences between traditional urban features with the modern ones. For example, we are interested in understanding how traditional morphology and structure of residential and commercial zone are affected by the opening of new and wide boulevards in course of modernisation process, and how these changes influence everyday people life. References Kheirabadi, M. (2000). Iranian cities: formation and development. Syracuse University Press. Clarke, J. I., & Clark, B. D. (1969). Kermanshah: an Iranian provincial city (No. 10). University of Durham, Department of Geography. Bonine, M. E. (1979). THE MORPHOGENESIS OF IRANIAN CITIES∗. Annals of the Association of American Geographers, 69(2), 208-224. Stefano Bianca. (2000). Urban form in the Arab world: Past and present (Vol. 46). vdf Hochschulverlag AG. Habibi, M. (1996). Az shar ta Shahr (de la Cite a la Ville). Analytical review of the city concept and its physical image in the course of time), Tehran: University of Tehran. (In Persian)

ASHIMOVA, Dinara. „MYTHOLOGICAL ELEMENTS IN ER-TOSTUK TALE“. In International Research Congress of Contemporary Studies in Social Sciences (Rimar Congress 2). Rimar Academy, 2021. http://dx.doi.org/10.47832/rimarcongress2-9.

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Mythology is called the myths, which are about the seemingly real events to explain the beliefs, practices, institutions, or natural phenomena of a particular civilization or religious tradition, but are often associated with rituals and ceremonies, mostly unknown origin. Rumors tell the events that are outside of human life but which are the basis of it, what the gods or extraordinary beings do. This situation is generally included in folk narratives. The Turkish tribes who live in different parts of the world have their own folk narratives. Some of these folk narratives, such as Koroglu and Alpamys, have exceeded the difficulties of geography and history and have belonged to the whole of the nation. Er-Tostuk narrative is one of them.

Brlek, Tomislav. „The Present Moment of the Past: History in and out of Literature“. In The (Un)usable Pasts in American Studies. Filozofski fakultet u Zagrebu, FF Press, 2018. http://dx.doi.org/10.17234/wpas.2018.2.

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Troskot, Slavica. „Pacific Ocean Experience as a “Different Optic” of Hawaiian Literary History (Floating between Asian American and Pacific Studies)“. In The (Un)usable Pasts in American Studies. Filozofski fakultet u Zagrebu, FF Press, 2018. http://dx.doi.org/10.17234/wpas.2018.4.

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Margolin, Victor. „American Jazz Album Covers in the 1950s and 1960s“. In 9th Conference of the International Committee for Design History and Design Studies. São Paulo: Editora Edgard Blücher, 2014. http://dx.doi.org/10.5151/despro-icdhs2014-0024.

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Floré, Fredie. „Diplomatic Encounters. Jules Wabbes and the Production of American Dunbar Furniture in Brussels“. In 9th Conference of the International Committee for Design History and Design Studies. São Paulo: Editora Edgard Blücher, 2014. http://dx.doi.org/10.5151/despro-icdhs2014-0045.

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Kurtoğlu, Ramazan. „Financial-Economic Crisis and Hollywood’s Social Transformation Operations by Horror Movies“. In International Conference on Eurasian Economies. Eurasian Economists Association, 2014. http://dx.doi.org/10.36880/c05.01055.

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The fastest change and transition in the human history is neoliberal capitalism’s 30 year global free market politics project which affects every part of the world with 1978 Washington Consensus. According to John Gray who is a well known academician and an intellectual of the new right-wing, neoliberalism is an apocalyptic secular religion which is based on pagan and Christian values and its ultimate goal is post-apocalyptic heaven in the real world. The best marketing expert of this heaven is, Hollywood based American cinema industry in crisis as well as in regular times. In this study, the effects of the horror movies to the subconscious under economical crises period will be analyzed.

Berichte der Organisationen zum Thema "Religion, History of|American Studies":

Thompson, Stephen, Brigitte Rohwerder und Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: A Case Study of People with Disabilities from Religious Minorities in Chennai, India. Institute of Development Studies (IDS), Juni 2021. http://dx.doi.org/10.19088/creid.2021.003.

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India has a unique and complex religious history, with faith and spirituality playing an important role in everyday life. Hinduism is the majority religion, and there are many minority religions. India also has a complicated class system and entrenched gender structures. Disability is another important identity. Many of these factors determine people’s experiences of social inclusion or exclusion. This paper explores how these intersecting identities influence the experience of inequality and marginalisation, with a particular focus on people with disabilities from minority religious backgrounds. A participatory qualitative methodology was employed in Chennai, to gather case studies that describe in-depth experiences of participants. Our findings show that many factors that make up a person’s identity intersect in India and impact how someone is included or excluded by society, with religious minority affiliation, caste, disability status, and gender all having the potential to add layers of marginalisation. These various identity factors, and how individuals and society react to them, impact on how people experience their social existence. Identity factors that form the basis for discrimination can be either visible or invisible, and discrimination may be explicit or implicit. Despite various legal and human rights frameworks at the national and international level that aim to prevent marginalisation, discrimination based on these factors is still prevalent in India. While some tokenistic interventions and schemes are in place to overcome marginalisation, such initiatives often only focus on one factor of identity, rather than considering intersecting factors. People with disabilities continue to experience exclusion in all aspects of their lives. Discrimination can exist both between, as well as within, religious communities, and is particularly prevalent in formal environments. Caste-based exclusion continues to be a major problem in India. The current socioeconomic environment and political climate can be seen to perpetuate marginalisation based on these factors. However, when people are included in society, regardless of belonging to a religious minority, having a disability, or being a certain caste, the impact on their life can be very positive.

Rancans, Elmars, Jelena Vrublevska, Ilana Aleskere, Baiba Rezgale und Anna Sibalova. Mental health and associated factors in the general population of Latvia during the COVID-19 pandemic. Rīga Stradiņš University, Februar 2021. http://dx.doi.org/10.25143/fk2/0mqsi9.

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Description The goal of the study was to assess mental health, socio-psychological and behavioural aspects in the representative sample of Latvian general population in online survey, and to identify vulnerable groups during COVID-19 pandemic and develop future recommendations. The study was carried out from 6 to 27 July 2020 and was attributable to the period of emergency state from 11 March to 10 June 2020. The protocol included demographic data and also data pertaining to general health, previous self-reported psychiatric history, symptoms of anxiety, clinically significant depression and suicidality, as well as a quality of sleep, sex, family relationships, finance, eating and exercising and religion/spirituality, and their changes during the pandemic. The Center for Epidemiologic Studies Depression scale was used to determine the presence of distress or depression, the Risk Assessment of Suicidality Scale was used to assess suicidal behaviour, current symptoms of anxiety were assessed by the State-Trait Anxiety Inventory form Y. (2021-02-04) Subject Medicine, Health and Life Sciences Keyword: COVID19, pandemic, depression, anxiety, suicidality, mental health, Latvia

HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, Oktober 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).