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Sokolova, Elena. Onomastic space of monuments of writing of Kievan Rus. INFRA-M Academic Publishing LLC., 2022. http://dx.doi.org/10.12737/1869553.
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The monograph is devoted to the problem of recreating the linguistic-ethnic unity of the Old Russian anthroponymic and toponymic systems, the discovery of direct connections between the proper name and mental landmarks.
 The monograph provides a comprehensive description of the onomasticon of ancient Russian monuments of writing in line with comparative historical linguistics, taking into account the encyclopedic, ethnolinguistic and etymological characteristics of proper names. The system and structure of the onomastic space of monuments of ecclesiastical and secular content of the XI-XIII centuries are investigated, conceptual approaches to their description are proposed. The study of the functions of proper names, their morphemics and semantics allowed us to establish the national and cultural specifics of the Old Russian onomastic vocabulary, to determine the prospects for its evolution, as well as the formation of the modern Russian anthroponymic system.
 Modeling of the Old Russian onomastic space both in the field of anthroponymy and toponymy takes into account the connection of proper names with contextual usage. The participation of nominal signs in the formation of the space of written and artistic texts of the era of the Kievan state is based on the attachment of certain proper names to texts of a religious and secular nature. Nomination in the space of proper names is considered in the monograph not only as a process of activity of a creative nature, but also as a means of onymic word production in the older era. 
 It is addressed to specialists in historical lexicology and onomastics, language history, teachers of literature, local historians.
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Motti, Benari, ed. On the shore of nothingness: Space, rhythm, and semantic structure in religious poetry and its mystic-secular counterpart : a study in cognitive poetics. Imprint Academic, 2003.
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Spencer-Hall, Alicia. Medieval Saints and Modern Screens. Amsterdam University Press, 2017. http://dx.doi.org/10.5117/9789462982277.
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This ground-breaking book brings theoretical perspectives from twenty-first century media, film, and cultural studies to medieval hagiography. Medieval Saints and Modern Screens stakes the claim for a provocative new methodological intervention: consideration of hagiography as media. More precisely, hagiography is most productively understood as cinematic media. Medieval mystical episodes are made intelligible to modern audiences through reference to the filmic - the language, form, and lived experience of cinema. Similarly, reference to the realm of the mystical affords a means to express the disconcerting physical and emotional effects of watching cinema. Moreover, cinematic spectatorship affords, at times, a (more or less) secular experience of visionary transcendence: an 'agape-ic encounter'. The medieval saint's visions of God are but one pole of a spectrum of visual experience which extends into our present multi-media moment. We too conjure godly visions: on our smartphones, on the silver screen, and on our TVs and laptops. This book places contemporary pop-culture media - such as blockbuster movie The Dark Knight, Kim Kardashian West's social media feeds, and the outputs of online role-players in Second Life - in dialogue with a corpus of thirteenth-century Latin biographies, 'Holy Women of Liège'. In these texts, holy women see God, and see God often. Their experiences fundamentally orient their life, and offer the women new routes to knowledge, agency, and belonging. For the holy visionaries of Liège, as with us modern 'seers', visions are physically intimate, ideologically overloaded spaces. Through theoretically informed close readings, Medieval Saints and Modern Screens reveals the interconnection of decidedly 'old' media - medieval textualities - and artefacts of our 'new media' ecology, which all serve as spaces in which altogether human concerns are brought before the contemporary culture's eyes.
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Mitchell, Roger Haydon. Cultivating New Post-Secular Political Space. Taylor & Francis Group, 2020.
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Mitchell, Roger Haydon. Cultivating New Post-Secular Political Space. Taylor & Francis Group, 2020.
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Mitchell, Roger Haydon. Cultivating New Post-Secular Political Space. Taylor & Francis Group, 2020.
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Mitchell, Roger Haydon. Cultivating New Post-Secular Political Space. Taylor & Francis Group, 2020.
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Mitchell, Roger Haydon, ed. Cultivating New Post-secular Political Space. Routledge, 2020. http://dx.doi.org/10.4324/9780429284441.
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Invading Secular Space: Strategies for Tomorrow's Church. Kregel Publications, 2004.
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Alba, Avril. The Holocaust Memorial Museum: Sacred Secular Space. Palgrave Macmillan, 2014.
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1960-, Paranjape Makarand R., ed. Sacred Australia: Post-secular considerations. Clouds of Magellan, 2009.
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1960-, Paranjape Makarand R., ed. Sacred Australia: Post-secular considerations. Clouds of Magellan, 2009.
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Secular Music, Sacred Space: Evangelical Worship and Popular Music. Lexington Books/Fortress Academic, 2017.
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Landscapes of the Secular: Law, Religion, and American Sacred Space. University of Chicago Press, 2016.
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Jacob, Margaret C. The Secular Enlightenment. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691161327.001.0001.
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This is a panoramic account of the radical ways that life began to change for ordinary people in the age of Locke, Voltaire, and Rousseau. In this book, familiar Enlightenment figures share places with voices that have remained largely unheard until now, from freethinkers and freemasons to French materialists, anticlerical Catholics, pantheists, pornographers, readers, and travelers. The book reveals how this newly secular outlook was not a wholesale rejection of Christianity but rather a new mental space in which to encounter the world on its own terms. It takes readers from London and Amsterdam to Berlin, Vienna, Turin, and Naples, drawing on rare archival materials to show how ideas central to the emergence of secular democracy touched all facets of daily life. Human frailties once attributed to sin were now viewed through the lens of the newly conceived social sciences. People entered churches not to pray but to admire the architecture, and spent their Sunday mornings reading a newspaper or even a risqué book. The secular-minded pursued their own temporal and commercial well-being without concern for the life hereafter, regarding their successes as the rewards for their actions, their failures as the result of blind economic forces.
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Burning Religion: Navigating the impossible space between religion and secular society. Phil Wyman, 2015.
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Ryan, Jennifer. Negotiations of Faith and Space in Memphis Music. Edited by Jonathan Dueck and Suzel Ana Reily. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199859993.013.27.
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This chapter traces the demarcation of sacred and secular space among Christian blues musicians in Memphis’s tourist music strip, Beale Street, drawing attention to the way in which the performative dynamics of sacred musical practices—particularly the ecstasy of Pentecostal worship—are mirrored in Beale Street (commercial, secular) performances by Christian blues players. However, these blues players negotiate the meanings of this circulation by individually rethinking strong notions of sacred and secular space. The chapter roots this individual redrawing of boundaries—as the blues players recognize their circulation between sacred and secular spaces—in African American theologies, in which direct and personal access to and reflection on God is a key value.
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Balboni, Michael J., and Tracy A. Balboni. The Secular–Sacred Divide in Medicine. Edited by Michael J. Balboni and Tracy A. Balboni. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780199325764.003.0007.
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This chapter argues, in addition to the plausibility structures described in Chapter 6, that modern consciousness comprises a series of related bifurcations of life and that medicine is a social institution that is informed by understandings of human nature, human knowledge, and social structures that fall on the opposite side of the wall from religion. Modern Western societies advance this dualism to such an extent that there appears to be no unity or interconnection between “opposite” spheres, divided between immanence and transcendence. This consciousness leads to social structures that divide human nature (body vs. soul), human knowledge (science vs. special revelation), and social structures based on a privatization of religion, the secularization of time and space, and a strict separation between the state and church.
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Bogdanovic, Jelena. The Framing of Sacred Space. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190465186.001.0001.
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The Framing of Sacred Space offers the first topical study of canopies as essential spatial and symbolic units in Byzantine-rite churches. Centrally planned columnar structures—typically comprising four columns and a roof—canopies had a critical role in the modular and additive processes of church design, from actual church furnishings in the shape of a canopy, to the church’s structural core defined by four columns and a dome. As architectonic objects of basic structural and design integrity, canopies integrate an archetypical image of architecture and provide means for an innovative understanding of the materialization of the idea of the Byzantine church and its multifocal spatial presence. The book considers both the material and conceptual framing of sacred space and explains how the canopy bridges the physical and transcendental realms. As a crucial element of church design in the Byzantine world, a world that gradually abandoned the basilica as a typical building of Roman imperial secular architecture, the canopy carried tectonic and theological meanings and, through vaulted, canopied bays and recognizable Byzantine domed churches, established organic architectural, symbolic, and sacred ties between the Old and New Covenants. In such an overarching context, the canopy becomes an architectural parti, a vital concept and dynamic design principle that carries the essence of the Byzantine church. The Framing of Sacred Space highlights significant factors in understanding canopies through specific architectural settings and the Byzantine concepts of space, thus also contributing to larger debates about the creation of sacred space and related architectural “taxonomy.”
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Machado, Carlos. Urban Space and Aristocratic Power in Late Antique Rome. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198835073.001.0001.
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This book analyses the physical, social, and cultural history of Rome in late antiquity. Between AD 270 and 535, the former capital of the Roman empire experienced a series of dramatic transformations in its size, appearance, political standing, and identity, as emperors moved to other cities and the Christian church slowly became its dominating institution. Urban Space and Aristocratic Power in Late Antique Rome provides a new picture of these developments, focusing on the extraordinary role played by members of the traditional elite, the senatorial aristocracy, in the redefinition of the city, its institutions, and spaces. During this period, Roman senators and their families became increasingly involved in the management of the city and its population, in building works, and in the performance of secular and religious ceremonies and rituals. As this study shows, for approximately three hundred years the houses of the Roman elite competed with imperial palaces and churches in shaping the political map and the social life of the city. Making use of modern theories of urban space, the book considers a vast array of archaeological, literary, and epigraphic documents to show how the former centre of the Mediterranean world was progressively redefined and controlled by its own elite.
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Hentschell, Roze. The Cultural Geography of St Paul’s Precinct. Edited by Malcolm Smuts. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199660841.013.36.
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This chapter is a cultural study of St Paul’s Cathedral precinct in the late sixteenth and early seventeenth centuries. It discusses the physical properties of Paul’s, including the nave, Paul’s Cross pulpit, the bookshops in the churchyard, and the many and varied uses and occupations of the precinct and church, including sermons, secular business practices, and criminal activity. While recent scholarship has attended to various discreet spaces in and around the cathedral, this chapter discusses the religious and secular space and activities as mutually constitutive rather than distinct. Influenced by studies of cultural geography, the chapter investigates the role of the cathedral precinct in constructing the identity of the early modern Londoner through a discussion of the effects that geographical space has on human behaviour.
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Walker, Jennifer. Sacred Sounds, Secular Spaces. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197578056.001.0001.
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This book is the first comprehensive study that reevaluates music’s role in the relationship between the French state and the Catholic Church at the end of the nineteenth century. As the divide between Church and State widened on the political stage, more and more composers began writing religious—even liturgical—music for performance in decidedly secular venues, including popular cabaret theaters, prestigious opera houses, and international exhibitions: a trend that coincided with Pope Leo XIII’s Ralliement politics that encouraged conservative Catholics to “rally” with the Republican government. But the idea of a musical Ralliement has largely gone unquestioned by historians and musicologists alike who have long accepted a somewhat simplistic epistemological position that emphasizes a sharp division between the Church and the “secular” Republic during this period. Drawing on extensive archival research, critical reception studies, and musical analysis, this book reveals how composers and critics from often opposing ideological factions undermined the secular/sacred binary. From the opera house and niche puppet theaters to Parisian parish churches and Montmartre’s famed cabarets, composers and critics from opposing ideological factions used music in their effort to craft a brand of Frenchness that was built on the dual foundations of secular Republicanism and the heritage of the French Catholic Church.
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Woessner, Martin. Beyond Realism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198805281.003.0009.
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Martin Woessner places ideas about literary and philosophical realism in tension with what he takes to be Coetzee’s aims as a post-secular writer. In Woessner’s argument, Coetzee’s fiction exhibits a ‘yearning for transcendence’ that invites readers to participate in states that are ‘beyond realism’. Situating Coetzee in relation to a range of post-secular thinkers, Woessner focuses on his handling of several religious concepts, including redemption, salvation, and grace. He argues that Coetzee should be understood as an author who provides a space for the transcendental imagination, in a way that affirms Richard Rorty’s claim that the ‘search for redemption’ lives on in our secular age in ‘novels, plays, and poems’.
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O’Loughlin Bérat, Emma. Romance and Revelation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198795148.003.0008.
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This chapter explores how the characteristically secular and literal genre of romance helped to make biblical allegorical narratives, like John’s Revelation, relevant to the human experiences of lay readers. It compares representations of motherhood in thirteenth- and fourteenth-century English illustrated Apocalypse manuscripts and the fourteenth-century romance Octavian, showing how both texts depict motherhood in secular and allegorical terms that relate to the experiences of lay female readers. The first third of Octavian echoes the story of the Woman of Revelation 12, the Woman clothed with the sun who flees to the wilderness after delivering a son, but it refigures her narrative in the decidedly secular terms of the Empress’s labour, exile, and loss of her sons. In contrast to the male-orientated, frequently misogynistic, exegetical tradition, Octavian shows how romance provided a flexible and informal space to interpret biblical allegory through different lenses of human experience.
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Sacred Objects in Secular Spaces: Exhibiting Asian Religions in Museums. Bloomsbury Publishing Plc, 2015.
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Hall, M. A. Play and Playfulness in Late Medieval Britain. Edited by Christopher Gerrard and Alejandra Gutiérrez. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198744719.013.50.
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Play and playfulness is a key element in enabling social performance and one that transcends ethnicity, time, and space across all social levels. This contribution explores board games as a case study of play and performance in the medieval period, in a European context. It highlights some of the key discoveries of gaming material culture and their diverse contexts: castles, monasteries, churches, villages, and ships included. These underpin questions of gender, identity, pilgrimage behaviour and ritual, and the life-course. Play, it is argued is fundamental to the performance and negotiation of agency in a range of gendered settings both secular and religious.
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Tharaud, Jerome. Apocalyptic Geographies. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691200101.001.0001.
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In nineteenth-century America, “apocalypse” referred not to the end of the world but to sacred revelation, and “geography” meant both the physical landscape and its representation in printed maps, atlases, and pictures. This book explores how white Protestant evangelicals used print and visual media to present the antebellum landscape as a “sacred space” of spiritual pilgrimage, and how devotional literature influenced secular society in important and surprising ways. Reading across genres and media — including religious tracts and landscape paintings, domestic fiction and missionary memoirs, slave narratives and moving panoramas — the book illuminates intersections of popular culture, the physical spaces of an expanding and urbanizing nation, and the spiritual narratives that ordinary Americans used to orient their lives. Placing works of literature and visual art — from Thomas Cole's The Oxbow to Harriet Beecher Stowe's Uncle Tom's Cabin and Henry David Thoreau's Walden — into new contexts, the book traces the rise of evangelical media, the controversy and backlash it engendered, and the role it played in shaping American modernity.
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Maher, Carol. Secular Sanctuary: A Nonbeliever's Guide to Holy Moments and Sacred Spaces. Carol Maher, 2018.
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Perkins, Alisa. Muslim American City. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479828012.001.0001.
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Muslim American City studies how Muslim Americans test the boundaries of American pluralism as a model for secular inclusion. This ethnographic work focuses on the perspectives of both Muslims and non-Muslims in Hamtramck, Michigan, a small city situated within the larger metro Detroit region that has one of the highest concentrations of Muslim residents of any US city. Once famous as a center of Polish American life, Hamtramck’s now has a population that is at least 40 percent Muslim. Drawing attention to Muslim American expressions of religious and cultural identity in civic life—particularly in response to discrimination and gender stereotyping—the book questions the popular assumption that the religiosity of Muslim minorities hinders their capacity for full citizenship in secular societies, a viewpoint that has long played into hackneyed arguments about the supposed incompatibility between Islam and democracy. The study approaches the incorporation of Yemeni, Bangladeshi, and African American Muslim groups in Hamtramck as a social, spatial, and material process that also involves well-established Polish Catholic, African American Christian, and other non-Muslim Hamtramck residents. Extending theory on group identity, boundary formation, gender, and space-making, the book examines how Hamtramck residents mutually reconfigure symbolic divides in public debates and everyday exchanges, including and excluding others based on moral identifications or distinctions across race, ethnicity, and religion. The various negotiations of public space examined in this text advance the book’s main argument: that Muslim and non-Muslim co-residents expand the boundaries of belonging together, by engaging in social and material exchanges across lines of difference.
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Heiner, Prof, Bielefeldt, Ghanea Nazila, Dr, and Wiener Michael, Dr. Part 2 Discrimination, 2.2 State Religion. Oxford University Press, 2016. http://dx.doi.org/10.1093/law/9780198703983.003.0018.
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This chapter analyses different ways of organizing the relationship between State and religious communities. Although official State religions are not forbidden in international human rights laws, they usually give rise to critical questions and concerns, in particular in light of the principle of non-discrimination. Many formally ‘secular’ States also privilege certain religions, often under the auspices of protecting their national identity or a particular cultural heritage, with discriminatory implications for people not following the dominant religions—illustrating that the term ‘secularism’ can carry very different meanings. Under freedom of religion or belief, States should provide an inclusive space for the free unfolding of religious or belief-related diversity for all, free from fear and free from discrimination. A ‘respectful distancing’ of State authority and religious communities—possibly in the name of an ‘inclusive secularism’—seems ultimately necessary in the interest of providing space for everyone’s freedom of religion or belief.
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Hentschell, Roze. St Paul's Cathedral Precinct in Early Modern Literature and Culture. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198848813.001.0001.
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St Paul’s Cathedral Precinct in Early Modern Literature and Culture: Spatial Practices is a study of London’s cathedral, its immediate surroundings, and its everyday users in early modern literary and historical documents and images, with a special emphasis on the late sixteenth and early seventeenth centuries. Hentschell discusses representations of several of the seemingly discrete spaces of the precinct to reveal how these spaces overlap with and inform one another spatially. She argues that specific locations—including the Paul’s nave (also known as Paul’s Walk), Paul’s Cross pulpit, the bookshops of Paul’s Churchyard, the College of the Minor Canons, Paul’s School, the performance space for the Children of Paul’s, and the fabric of the cathedral itself—should be seen as mutually constitutive and in a dynamic, ever-evolving state. To support this argument, she attends closely to the varied uses of the precinct, including the embodied spatial practices of early modern Londoners and visitors, who moved through the precinct, paused to visit its sacred and secular spaces, and/or resided there. This includes the walkers in the nave, sermon-goers, those who shopped for books, the residents of the precinct, the choristers—who were also schoolboys and actors—and those who were devoted to church repairs and renovations. By attending to the interactions between place and people and to the multiple stories these interactions tell—Hentschell attempts to animate St Paul’s and deepen our understanding of the cathedral and precinct in the early modern period.
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Morgan, David. Icon and Aura. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190272111.003.0006.
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The icon is not just a certain kind of religious image developed during the early Byzantine empire and still used today in Orthodox Christianity. The chapter defines a broader category of the cultural icon as a key feature of modern visual culture and a powerful instance of enchantment in a secular context. With examples from popular culture and history, the text shows the enduring quality of an icon. Indeed, icons are powerful devices that operate in terms of an extended apparatus of iterations that shuttle aura across space and time in traffic with what matters. The icon enchants by pledging action at a distance, mediated by unseen chains of images reiterated in it.
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Rudavsky, T. M. Philosophical Cosmology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199580903.003.0007.
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Chapter 7 presents a more careful examination of the natural order, focusing upon both the natural world that comprises the “sublunar” sphere (viz., the space between the earth and the moon) and the heavenly bodies that comprise the “superlunar” (above the moon). In the sublunary world, it is necessary to focus upon those features of the natural order, including in particular time, place, and void. The chapter discusses the rival cosmologies of Aristotle and Ptolemy; the Greek and secular antecedents; astrology in the Jewish world; and the astrological determinism with reference to Ibn Ezra, Maimonides, and Gersonides. Finally, serious note must be taken of those events that, contravening the natural order, fall into the general category of miraculous. How, in a cosmology ruled by law and order, can miracles be explained?
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Klassen, Judith. The Politics of Pronunciation among German-Speaking Mennonites in Northern Mexico. Edited by Jonathan Dueck and Suzel Ana Reily. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199859993.013.12.
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This chapter discusses the politics of language use in collective singing among conserving Mennonites in northern Mexico. The group migrated to Mexico from Canada to distance itself from the worldly influences of modern technologies and secular society in general. In the new environment the German language stands as a symbolic marker, distinguishing Mennonites from the wider society. The chapter shows how further in-group linguistic distinctions are marked through uses of High and Low German (drawing on the wider class associations of the two languages), in which a distinct “a” (pronounced “au”) from Low German is often employed in contexts of High German use. The chapter explores what happens when this distinctive pronunciation is used politically in collective song as an expression of defiance by individual singers and the tensions that result when collective song becomes a space for “phonological expressions of difference.”
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1959-, Papazian Mary Arshagouni, ed. The sacred and profane in English Renaissance literature. University of Delaware Press, 2008.
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Hass, Andrew W., ed. Sacred Modes of Being in a Postsecular World. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781009047944.
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How do we talk meaningfully about the sacred in contexts where conventional religious expression has so often lost its power? Inspired by the influential work of David Jasper, this important volume builds on his thinking to identify sacrality in a world where the old religious and secular debates have exhausted themselves and theology struggles for a new language in their wake. Distinguished writers explore here the idea of the sacred as one that exists, paradoxically, in a space that is both possible and impossible: profoundly theological on the one hand, but also deeply this-worldly and irreligious on the other. This is a sacredness that is simultaneously 'present' and 'absent': one which encompasses – as Jasper himself characterises it – 'the impossible possibility of an absolute vision'. The book teaches us that the sacred assumes a renewed potency when fully engaged with the creativity that happens across religion, literature, philosophy and the arts.
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Stivens, Maila. Making Spaces in Malaysia. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198788553.003.0012.
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This chapter explores the significance of gender relations, gendered action, and women’s rights claims in making new politics, new publics, and new private spheres within the Malaysian national Islamic modernity project. The closely entwined moral projects of a modernizing state and revivalist Islam, especially the highly gendered cultural politics of the recent Islamizing order, have posed significant challenges for both Muslim and non-Muslim activists seeking spaces for women’s rights claims. Rejecting a simplistic association of struggles for gender justice with secularisms and secular modernity, however, the chapter points to the roles of Muslim women in the long histories of women’s organizations and women’s sections of parties, and the importance of women’s active engagements in the remaking of Muslim thought and practice in recent years. Contemporary womanist and feminist dialogue and practice are seen as highly significant elements in the ongoing reshaping of “public” and “private” spaces alike.
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Browers, Michaelle L. Islamic Political Ideologies. Edited by Michael Freeden and Marc Stears. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199585977.013.0017.
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This chapter traces the development of an ideological understanding of Islam in the modern period as an alternative to secular ideologies; the conceptualization of a revolutionary project in the 1950s and 1960s, which politicized Islamic notions of struggle (jihad) aimed at replacing what they saw as corrupt regimes with an Islamic state; the emergence in the late 1970s and early 1980s of a transnational Islamism, galvanized by Iran’s Islamic revolution and the Soviet intervention in Afghanistan, alongside a growing moderate Islamism aimed at competing in the limited elections taking place in a number of Muslim majority countries. The chapter concludes with a discussion of current debates over what some scholars have identified as ‘post-Islamism’—a shift from Islamism aimed at establishing an Islamic state to the notion of a civil state with an Islamic referent—and an examination of the recent, so-called ‘Arab Spring’, which has opened up space for Islamists to gain political power through elections.
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Bhatia, Varuni. Unforgetting Chaitanya. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190686246.001.0001.
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What role do premodern religious traditions play in the formation of modern secular identities? What relationship exists between regional devotional cultures, key bhakti figures, and anticolonial nationalism in South Asia? What are some of the multiple sites of forgetting and unforgetting that determine how we receive iconic historical figures in the present? Unforgetting Chaitanya addresses these questions by examining late nineteenth-century transformations of Vaishnavism in Bengal—a religious tradition emanating from the figure of Krishna Chaitanya (1486–1533), and articulated in this region through various bodily and artistic practices. Building upon the concept of viraha as longing for the absent one within the Vaishnava worldview, this book argues that educated and middle-class Hindu Bengalis, the bhadralok, (re)turned to Chaitanyite Vaishnavism as a unique expression of excavating their authentic selves. It argues that by searching for literary and historical pasts, discovering long lost sacred spaces, recovering manuscripts, and disciplining Vaishnava practices across sects and castes, the Bengali Hindu middle-class successfully forged a respectable, bhadralok Vaishnavism. The book engages with questions around memory and history, poetics and praxis, and sacred space and print culture in the making of modern Vaishnavism as a devotional and cultural complex, simultaneously. Thus, Unforgetting Chaitanya argues for the methodological relevance of relocating the study of Bengali or Gaudiya Vaishnavism within the historical, intellectual, and cultural context of colonial Bengal, where it assumed its modern form. In doing so, this interdisciplinary book contributes to the fields of both Religion and History of South Asia.
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Dallmayr, Fred. Post-Liberalism. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190949907.001.0001.
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This book is about a paradigm shift occurring under our very eyes, a shift where everything hangs and changes together. The title Post-Liberalism gestures toward this shift, without being able to exhaust it. What the title suggests is that Western modernity (the past four hundred years) was in large measure the time of a self-centered and anthropocentric “liberalism,” an ideology celebrating human autonomy or independence from everything. This view is no longer tenable. Having become a bit more mature, we have come to realize the relationality or “inter-independence” of anything. Socially and politically this means that we are moving toward the practice of shared “public freedom” in a relational democracy and commonwealth. As used here, “post-liberalism” involves neither the denial of genuine freedom nor the endorsement of illiberal collectivism or nationalism. Basically, the book’s point is to find a path beyond atomistic selfishness or narcissism and collectivist populism in the direction of a shared, interhuman space or world. In addition to charting this path, the book wrestles with other forms of relationality: between local and global concerns; between secular reason and faith or spirituality; and between concrete particularism and “world maintenance.”
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Larsen, Timothy, ed. The Oxford Handbook of Christmas. Oxford University Press, 2020. http://dx.doi.org/10.1093/oxfordhb/9780198831464.001.0001.
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Christmas is an unrivalled annual celebration. This volume traces its history from the early Church’s decision to celebrate the birth of Jesus Christ on 25 December through the medieval period and all the way into the twenty-first century. It explores Christmas around the world, including in Africa, Asia, and Latin America, as well as Europe and North America. It also presents the variety of ways that worshipping communities observe the festival from Roman Catholics to Reformed Protestants. All of the features of the Nativity Story are covered from the Holy Family to the Magi and the Star, as are the biblical and theological unpinning of Christmas, including the doctrines of the Incarnation and the Virgin Birth. Carols and music, as well as paintings, literature, and film and television, are all treated by experts, as are the more cultural aspects of the season ranging from Santa Claus to Christmas trees to food and drink. Finally, societal issues related to the law, secularity, commercialism, and consumerism are addressed as well. In other words, this volume aims at comprehensive treatment of Christmas across time, space, cultures, and the varieties of religious and secular contexts.
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Hudson, Dale. Terrorist Vampires: Religious Heritage or Planetary Advocacy. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474423083.003.0007.
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This chapter unpacks depictions of US foreign policy in Hollywood blockbusters, franchises, and series, whose content was repurposed and production was often offshored. Vampire hunters perform the racialized warfare of the failed War on Drugs and ongoing War on Terror. Vampires advocate for planetary consciousness after neoliberalism’s ascendancy. Bram Stoker’s Dracula (1992), From Dusk till Dawn (1995), and Vampires (1998) organize fears of so-called Islamic fundamentalists and Mexican border hoppers. Deterritorialized biological warfare also manifests in films that return to the historical trauma of mixed blood via stories of mixed species in franchises like Blade (1998–2004) and Underworld (2003–2016) and series like True Blood (2008–2014), The Vampire Diaries (2009–present), and The Originals (2013–present). Others examine resilience through multiple conquests, as in Cronos (1992) set in México’s federal district and released on the quincentennial of Columbus’s conquest. Meanwhile, the Twilight franchise (2008–2012) christianizes the figure of the vampire and, by extension, the concept of the US secular democracy, but also evokes indigenous rights to land. Films ask us to find a space for empathy amidst the terror of economic and military violence.
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Micle, Maria, and Gheorghe Clitan, eds. Innovative Instruments for Community Development in Communication and Education. Trivent Publishing, 2021. http://dx.doi.org/10.22618/tp.pcms.20216.
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The multiple facets of this volume belong to five large themes. The first theme, that of persuasion and manipulation, is studied here through electoral campaigns (i.e., mental filters used in voting manipulation, the mechanisms of vote mobilisation, manipulation and storytelling models). The institutionalization of education represents the second theme, approached here through specific interdisciplinary instruments: the intersection of higher education with public learning, the answers of the knowledge society to the issues of contemporary work problems, the institutional relationships used to solve educational problems specific to childhood and adolescence, as well as the role of media competencies in professional development. The third theme is related to the inheritance and transmission of cultural identity, instrumentalized through issues such as: the duty of intergenerational justice with regard to cultural heritage, education and vocational training in library science, the social inclusion role of public and digital libraries. The collective and cultural identity of communities represents the fourth large theme, being approached through a triple perspective: the philosophical background of restoring the political dignity of communities, the communication space as a point of a needle towards the community space, and the communicational issue of the European capital of culture programmes. Lastly, the fifth theme belongs to practical and applied philosophy, specifically philosophical counselling, debating issues such as: the identification of the communicational background for this type of counselling, the secular approach to the problem of evil from a philosophical counselling perspective, the discussion of Platon’s attitude towards suicide and of frank speech in the Epicurean school, the socio-anthropological perspective of immortality, as well as the formal approach of the relationship between real and imaginary.
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Body and Sacred Place in Medieval Europe, 1100-1389 (Studies in Medieval History and Culture, 18). Routledge, 2003.
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Brown, Samuel Morris. Joseph Smith's Translation. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190054236.001.0001.
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Among many remarkable claims, Mormon founder Joseph Smith reported that he had translated ancient scriptures. He dictated the Book of Mormon, an American Bible from metal plates associated with Native antiquity; directly rewrote the King James Bible; and produced a scripture, derived from Egyptian funerary papyri, that he called the Book of Abraham. Smith and his followers used the term “translation” to describe the genesis of these English texts, which remain canonical for the Church of Jesus Christ of Latter-day Saints. Most commenters see these scriptures as merely linguistic objects; the central and controversial question has been whether Smith’s English texts are literal translations of extant source documents. On closer inspection, though, his translations are far more metaphysical than linguistic. These translations express a nonordinary power of language to connect people across barriers of space and time. Within these metaphysical scriptures, Smith expounded a theology of human deification that he also termed “translation.” This one word thus referred to a scripture capable of mediating between the living and the dead and to the transformation of humans into divine beings. Joseph Smith’s projects of metaphysical translation place Mormonism at a productive edge of tense transitions later associated with secular modernity, a modernity challenged by the very existence of the Latter-day Saints. Smith’s translations and the theology that supported them illuminate the power and vulnerability of his critique of American culture in transition as they set the stage for two more centuries of cultural change.
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Verma, Vidhu, and Aakash Singh Rathore, eds. Secularism, Religion, and Democracy in Southeast Asia. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199496693.001.0001.
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The return of religion is most paradoxical, as in many parts of the world that take pride in their modernity and economic success, religion is emerging as the strongest reason in national politics. In addition, it is increasingly acknowledged that organized religion is not disappearing or fading but might even be gaining new forms of assertions. However many Western governments are unable to recognise a language that formulates both spaces, the secular and religious, to build our modern identities. The essays proposed for this volume analyse this post-secular turn as it has evolved in the past two decades. The collection also tries to situate the discourses within the larger intellectual environment shaped by anxieties about religion. This proposed volume is also a serious attempt to explore how the democratic traditions in Southeast Asia have transformed religious beliefs and practices along with the vocabulary of rule and obligation. The contributors question the relationship between modern forms of power and its citizens and the way religion, human rights, and secularism are framed. The chapters challenge the claim that religious traditions are either making nonsensical claims or have dangerous consequences when they enter the public realm. The result, we hope, will be invaluable for experts in this region wanting a broad picture of the debates on secularism and democracy in Southeast Asia.
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Berger, Tobias. Translating Practices and Normative Orders. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198807865.003.0007.
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This chapter analyses, firstly, the translation of a key practice of the rule of law—the formal documentation of court proceedings in writing. It shows how the grassroots-level NGO fieldworkers do not use the official paperwork provided by the project to neutrally record village court sessions. Instead, they use the documents as symbolic capital that allows marginalized people to access local elites they could have otherwise not have accessed. Secondly, the employees of the local NGOs also translate the normative vocabularies in which the rule of law is justified. Instead of advocating access to village court justice in the secular registers of human rights and the rule of law, the fieldworkers draw on Islam and Islamic law to enhance participatory spaces in non-state courts, particularly for women. This, however, leads to contestations with established religious authorities over competing interpretations of Islam and Islamic law.
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Wobick-Segev, Sarah. Homes Away from Home. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503605145.001.0001.
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This book is the first comparative study of Jewish communities in Western, Central, and Eastern Europe. It analyzes how Jews used social and religious spaces to reformulate patterns of fraternity, celebration, and family formation and expressions of self-identification. It suggests that the social patterns that developed between 1890 and the 1930s were formative for the fundamental reshaping of Jewish community and remain essential to our understanding of contemporary Jewish life. Focusing on the social interactions of urban European Jews, this book offers a new perspective on how Jews confronted the challenges of modernity. As membership in the official community was becoming increasingly a matter of individual choice, Jews created spaces to meet new social and emotional needs. Cafés, hotels, and restaurants became places to gather and celebrate festivals and holy days, and summer camps served as sites for the informal education of young children. These places facilitated the option of secular Jewish belonging, marking a clear distinction between Judaism and Jewishness that would have been impossible on a large scale in the pre-emancipation era. By creating new centers for Jewish life, a growing number of historical actors, including women and youth, took the process of community building into their own hands. The contexts of Jewish life expanded beyond the confines of “traditional” Jewish spaces and sometimes challenged the desires of Jewish authorities. The book further argues that these social practices remained vital in reconstructing certain Jewish communities in the wake of the devastation of the Holocaust.
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Wright, Jennifer Cole, ed. Humility. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190864873.001.0001.
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This volume will explore humility as a virtue from a multidisciplinary perspective. Specifically, we will explore humility within different religious/spiritual traditions, arguing that it involves an appropriate alignment with God and/or a higher spiritual power, one in which we occupy rightful space, have proper self-regard, and receptive intelligence to the living world around us. We will also explore humility more secularly, examining its epistemic value in the development of knowledge, as well as the important role it has to play in politics, competitive activities, and business management, helping us keep our accomplishments in proper perspective, be less self-occupied, and display a willingness to help (and forgive) others. Finally, we will consider whether humility is the most important virtue—foundational to the mature development and expression of all other virtues and to moral exemplarity more generally.