Books: 'Religion venge e'

1

Jachia, Paolo. E ti vengo a cercare: Franco Battiato sulle tracce di Dio. Àncora, 2005.

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2

Bernard-Mirtil, Laurence. Sûkyô Mahikari: Une nouvelle religion venue du Japon : étude sociologique et historique d'une nouvelle religion japonaise. Bell vision, 1998.

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3

Gross, Zehavit. Yahadut u-vene ḳibuts: Ḳesher efshari. Yad Ṭabenḳin, 1995.

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4

Cristo vence: La Iglesia en la Argentina. Sudamericana, 2007.

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5

Venne la magna madre: I riti, il culto e l'azione di Cibele Romana. Settimo sigillo, 2012.

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6

Aviner, Shelomoh Ḥayim. Mashiv ha-ruaḥ: Sheʼelot u-teshuvot li-vene noʻar. Sifriyat Ḥaṿah, 2006.

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7

Sur les traces de Joseph Venne: Architecte, 1858-1925 : découvrir Montréal. Septentrion, 2013.

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8

Cary, Howie, ed. Sanctity and pornography in medieval culture: On the verge. Manchester University Press, 2010.

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9

Gesù e i saldi di fine stagione: Perché la Chiesa non vende più. Piemme, 2011.

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10

ʻAmiṭal, Yehudah. Ṿeha-arets natan li-vene adam: Pirḳe hagut ṿe-ḥinukh. Hotsaʾat Tevunot, Mikhlelet Yaʻaḳov Hertsog le-yad yeshivat Har-ʻEtsyon, 2004.

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11

ʻAmital, Yehudah. Ṿeha-arets natan li-vene adam: Pirḳe hagut ṿe-ḥinukh. Mikhlelet Yaʻaḳov Hertsog [le-yad] Yeshivat Har ʻEtsyon, Hotsaʼat Tevunot, 2004.

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12

Barukh Tsevi ben Yiśraʼel Mordekhai Grinboim. Ta shemaʻ: Pirḳe ʻiyun ṿe-hadrakhah le-ḥonkhim be-horaʼat ha-Gemara li-vene yeshivot. Barukh Tsevi ben Yiśraʼel Mordekhai Grinboim, 2009.

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13

Barukh Tsevi ben Yiśraʼel Mordekhai Grinboim. La-daʻat li-lemod: Pirḳe mavo ṿe-hadrakhah li-vene yeshivot be-limud ha-Gemara. Merkaz Ta shemaʻ, Bet midrash le-horaʼat ha-Gemara, 2011.

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14

Ṭshezner, Yehudah. Sefer Shaʻare torat ha-bayit: Ḳitsur halakhot ha-metsuyot ba-bayit ha-Yehudi le-minhage bene Ashkenaz ṿe-harbeh gam li-vene Sefarad. Feldhaim, 2003.

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15

Ṭshezner, Yehudah. Sefer Shaʻare Torat ha-bayit: Ḳitsur halakhot ha-metsuyot ba-bayit ha-Yehudi le-minhage bene Ashkenaz ṿe-harbeh gam li-vene Sefarad. Feldhaim, 2003.

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16

ha-Rav ʻUziʼel u-vene zemano: Pirḳe ʻiyun be-hagutam shel ḥakhme ha-Mizraḥ be-Yiśraʼel ba-meʼah ha-ʻeśrim. ha-Ṿaʻad le-hotsaʼat Kitve ha-rav ʻUziʼel, 2009.

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17

Shevile ṭohorah: Ḳitsur hilkhot nidah : ʻarukh u-mevoʼar be-tsurah berurah u-vehirah, be-tseruf ṭavlaʼot ṿe-tarshime zerimah kolel meḳorot ha-halakhah be-divre ha-posḳim ʻad aḥarone posḳe dorenu, li-vene Sefarad uli-vene Ashkenaz ʻim berur ha-dinim ha-shekhiḥim bi-zemanenu. Shemuʼel Ṭoledano, 2010.

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18

Gros, Mordekhai ben Tsadoḳ. Ḳunṭres Halikhot menuḥah: Ṿe-hu liḳuṭ dinim li-vene ha-yeshivot li-yeme ben ha-zemanim mi-tokh ha-sefer Menuḥat emet ... Be. ha-mid. "Hekhal Yitsḥaḳ", 2004.

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19

Workshop for Church Field Workers from Eastern and Southern Africa (1989 Harare, Zimbabwe). Alternative news gathering: Workshop for Church Field Workers for Eastern and Southern Africa, date, 7-17 November 1989, venue, Harare. EDICESA, 1989.

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20

Melovitsḳi, Aharon Leyb. Sefer Hadrakhah le-ven yeshivah: Pirḳe hadrakhah ṿe-liṿui li-vene ha-neʻurim ha-baʼim be-shaʻare ha-yeshivah lemaʻan yelkhu be-derekh ṭovim. A.L. Melovitsḳi, 1993.

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21

Klein, Isaac. ʻEt la-ledet ṿe-ʻet la-mut: Hilkhot avelut be-masoret Yiśraʾel ṿe-ʻiyun be-mashmaʻutan li-vene dorenu. ha-Tenuʻah ha-mesoratit, 1991.

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22

Yehude Etyopyah mi-Zeraʻ Beta Yiśraʼel: Masaʻam mi-"Beta Yiśraʼel" li-vene ha-"Falasmurah" ṿeli-"Yehude Etyopyah". Lashon tsaḥah], 2006.

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23

Arush, Shalom. Sefer be-Gan ʻEden mi-ḳedem: Ṿe-hu hanahagot [sic] ṿe-hadrakhot li-vene ha-zug le-maʻan yishror ha-shalom, ha-shalṿah ṿeha-aḥaṿah be-vetam ... Yaʻaḳov Amzaleg, 2003.

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24

Mosdot "Or ha-Torah" be-Yiśraʼel (Jerusalem). Sefer Kerem rabanan: Ḥokhmah u-musar : hadrakhah maʻaśit li-vene ha-Torah ṿeha-avrekhim : maʻamare ḥizuḳ ṿe-hashḳafah ṿe-divre agadah meʼet maranan ṿe-rabanan rabotenu ha-geʼonim ... she-nashʼu bi-fene talmide yeshivatenu ... (mi-shenat 760 ʻad 769) be-hekhal yeshivat "Or Torah" ... . Mosdot "Or ha-Torah" be-Yiśraʼel, 2010.

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25

Rossoff, Dovid. Sefer ḳedoshim asher ba-arets: Seḳirah yiḥudit mi-Ḳadmonim umi-gedole Yiśraʾel ha-ṭemunim bi-Yerushalayim u-Vene Beraḳ ; nilṿeh elaṿ Ḳunṭres "Bi-tseror ha-ḥayim" be-nośe bet ha-ḳevarot, ʻim mapot ṿe-iyurim. D. Rosof, 2005.

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26

Dovid, Rossoff, ред. Sefer Ḳedoshim asher ba-arets: Seḳirah yiḥudit mi-ḳadmonim umi-gedole Yiśraʼel ha-ṭemunim bi-Yerushalayim u-Vene Beraḳ ; nilṿeh elaṿ Ḳunṭres "Bi-tseror ha-ḥayim" be-nośe bet ha-ḳevarot : ʻim mapot ṿe-iyurim. Mekhon "Otsar ha-Torah", 2005.

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27

Censi, Martina. Rituali di segni e metamorfosi Ṭuqūs al-išārāt wa-l-taḥawwulāt. Fondazione Università Ca’ Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-475-2.

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Ṭuqūs al-išārāt wa-l-taḥawwulāt (Rituals of Signs and Transformations), published in 1994, is a play which can be attributed to the last phase of Saʿd Allāh Wannūs’s literary production. At this stage, the Syrian author’s political commitment is no longer expressed through the interest for the collective dimension, but it focuses on the individual, considered as a pivotal element for social change. In Ṭuqūs, Saʿd Allāh Wannūs revisits history from an individual point of view, fragmenting it into a multiplicity of micro-narratives. During the 1880s in Damascus, the muftī, the chief religious legal authority, and the leader of the ašrāf, the descendants of the Prophet, are involved in a feud that splits the city into factions and brings it on the verge of anarchy. When the chief of police arrests the leader of the ašrāf while he is engaged in lovemaking with his mistress in his semi-private garden, the muftī concocts a scheme to save his enemy’s reputation, but his real aim is to subdue him and get rid of him. This event triggers a series of transformations involving the identities of the characters. Thus, the leader of the ašrāf, a regular of prostitutes and assiduous drinker, suddenly becomes a mystic with ascetic ambitions, while the upright muftī loses his head for a high-ranking woman who leaves her respectable life to become a prostitute. The whole society is destabilized by the desires of the characters. Desire not only affects their individual identity, but it also exerts influence on their social position, undermining a system of norms based on hypocrisy and on the division between the ‘latent’ and the ‘manifest’.

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28

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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29

Gross, Zehavit. Yahadut u-vene kibuts: Kesher efshari. Ramot, Universitat Tel-Aviv, 1995.

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30

Ben-Tsiyon, Ḳriger, Desberg Uri, Mikhlelet "Orot Yiśraʼel" (Elḳanah) та Mekhon Tsomet (Alon-Shevut), ред. Bene Yiśraʼel u-vene Noaḥ: Asupat maʼamarim. Mikhlelet "Orot Yiśraʼel", 1988.

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31

Maldonado-Estrada, Alyssa. Lifeblood of the Parish. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479872244.001.0001.

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Each year the Shrine Church of Our Lady of Mount Carmel in Williamsburg, Brooklyn, celebrates its annual Feast of Our Lady of Mount Carmel and San Paolino di Nola. The crowning event is the Dance of the Giglio, a devotional spectacle of strength and struggle in which men lift a four-ton, seventy-foot tower through the streets. This ethnographic study delves into this masculine world of devotion and the religious lives of lay Catholic men. It explores contemporary men’s devotion to the saints and the Catholic parish as an enduring venue for the pursuit of manhood and masculinity amid gentrification and neighborhood change in New York City. It explores the way laymen imagine themselves and their labor as high stakes, the very work of keeping their parish alive. In this Brooklyn church men, money, and devotion are intertwined. In the backstage spaces of the parish men enact their devotion through craft, manual labor, and fundraising. A rich exploration of embodiment and material religion, this book examines how men come to be part of religious community through material culture: costumes, clothing, objects, and tattoos. It argues that devotion is as much about skills, the body, and relationships between men as it is about belief.

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32

Brooks, Joanna. Mormonism and White Supremacy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190081768.001.0001.

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This book examines the role of white American Christianity in fostering and sustaining white supremacy. It draws from theology, critical race theory, and American religious history to make the argument that predominantly white Christian denominations have served as a venue for establishing white privilege and have conveyed to white believers a sense of moral innocence without requiring moral reckoning with the costs of anti-Black racism. To demonstrate these arguments, the book draws from Mormon history from the 1830s to the present, from an archive that includes speeches, historical documents, theological treatises, Sunday school curricula, and other documents of religious life.

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33

ʻAl ḥomotayikh Bene Beraḳ: Eshnav ṿe-tsohar li-Vene Beraḳ shel maʻlah. "ʻAl ḥomotayikh Bene Beraḳ" ha-motsiʼim le-or, 1997.

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34

Nakissa, Aria. The Anthropology of Islamic Law. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190932886.001.0001.

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This book shows how hermeneutic theory and practice theory can be brought together to analyze cultural, legal, and religious traditions. These ideas are developed through an analysis of the Islamic legal tradition, which examines both Islamic legal doctrine and religious education. In terms of disciplinary orientation, the book combines anthropology and Islamicist history, utilizing both ethnography and in-depth analysis of Arabic religious texts. The book focuses on higher religious learning in contemporary Egypt, examining its intellectual, ethical, and pedagogical dimensions. Data is drawn from over two years of fieldwork inside al-Azhar University, Cairo University’s Dār al-ʿUlūm, and the network of traditional study circles associated with the al-Azhar mosque. Together these sites constitute the most important venue for the transmission of religious learning in the contemporary Muslim world. Although the book gives special attention to contemporary Egypt, it provides a broader analysis relevant to Islamic legal doctrine and religious education throughout history.

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35

Sefer Ḥesed neʻurayikh: Liḳuṭim neḥmadim ʻal adne sifre yereʼim meyusadim ... : le-horot ha-derekh li-vene ha-neʻurim ... . [ḥ. mo. l.], 1995.

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36

Banerji, Anurima. Dance and the Distributed Body. Edited by Mark Franko. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199314201.013.42.

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This chapter considers the links between contemporary Odissi dance and one of its antecedents, mahari naach, the dance of female ritual specialists associated with the Jagannath temple in Puri, a center of pilgrimage in Odisha, India. The author argues that mahari naach produced a notion of the “distributed body” by engaging in an intersubjective relationship with the animated figure of the deity and the personified architectural space that served as the venue for dance practice. Combining ethnographic, historical, and philosophical sources, this interdisciplinary analysis critically examines the ideations of embodiment in Odisha’s religious culture to understand how a distinct notion of corporeality emerges in ritual activity—and considers the failure of the modern concert form to fully reenact it, despite its desire to appropriate past performance.

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37

Trencsényi, Balázs, Michal Kopeček, Luka Lisjak Gabrijelčič, Maria Falina, Mónika Baár, and Maciej Janowski. Toward Socialism with a Human Face? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198737155.003.0010.

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Marxist revisionism, providing a powerful political language of intra-systemic opposition, was characterized by an effort to restore the relative autonomy of the personality in the face of both society and history, to provide new ethics, a new way of life, and envision “socialism with a human face.” The 1960s witnessed an unprecedented boom of Marxist and non-Marxist intellectual and cultural production, ranging from the rediscovery of the inconvenient past to critical analyses of existing socialist societies and an artistic blossoming reconnecting East Central Europe to broader European intellectual and aesthetic currents. Another venue of dialogue was between unorthodox Marxists and religious thinkers struggling to find their way in secular state socialist regimes. The climax and eventually also the anti-climax of this revival was 1968, with the rise of reform communist movements, linking technocratic and democratic reformism with revolutionary radicalism coming mainly from the student movements.

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38

VanSickle-Ward, Rachel, and Kevin Wallsten. The Politics of the Pill. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190675349.001.0001.

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This book assesses the impact of gender in shaping debates over birth control in the United States. While situating itself in the appropriate historical context, this book’s primary focus is on the controversies surrounding insurance coverage of contraception between Congress’s 2009 deliberations over the Affordable Care Act and the Supreme Court’s 2016 ruling in Zubik v. Burwell. Specifically, the book addresses three interrelated questions about the politics of the pill during this often contentious seven-year period: Who spoke? What did they say? Did it matter? In answering these questions, the book casts a wide net, examining legislative floor debates, committee hearings, statutory wording, amicus briefs, media coverage, Supreme Court rulings, and public opinion polls. Throughout this examination, the book emphasizes the ways in which contraception fit into broader conversations about morality, women’s agency, and reproductive health, and it considers how gender intersected with other identities (e.g., religion and partisanship), in driving media frames, policy narratives, and political attitudes. The book’s central argument is that who has a voice significantly impacts policy deliberation and outcomes. While women’s participation in contraception debates was limited by a lack of gender parity in the media, the legislatures, and the courts, women nevertheless shaped policy making on birth control in myriad and interconnected ways. Put simply, the inclusion and exclusion of women is essential to understanding the tenor, quantity, and quality of contraception debates across time, place, and venue.

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39

Caston, Victor, ed. Oxford Studies in Ancient Philosophy, Volume 58. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198858997.001.0001.

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Oxford Studies in Ancient Philosophy provides, twice each year, a collection of the best current work in the field of ancient philosophy. Each volume features original essays that contribute to an understanding of a wide range of themes and problems in all periods of ancient Greek and Roman philosophy, from the beginnings to the threshold of the middle ages. From its first volume in 1983, OSAP has been a highly influential venue for work in the field, and has often featured essays of substantial length as well as critical essays on books of distinctive importance. Volume LVIII contains: a close reading of Plato’s argument for the unity of the political arts in the Statesman; a new interpretation of the lowest part of the Divided Line in Plato’s Republic, based on the perception of value properties; an analysis of Plato’s treatment of belief attribution in the Theaetetus, the Gorgias, and the Meno; a reconstruction of Aristotle’s argument for why direct demonstrations are superior to those which argue by reduction ad impossibile in Posterior Analytics 1. 26; an interpretation of Aristotle’s conception of spontaneous generation that emphasizes the role of putrefaction; a sceptical reading of Cicero’s Tusculan Disputations; a comprehensive survey of Sextus Empiricus’ attitude towards religious belief and practice; and a review essay of Miriam Griffin’s collected papers, which discusses not only the question of how precisely philosophy affected statesmen in Rome, but also larger methodological questions about the history of philosophy.

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Books on the topic 'Religion venge e'

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