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Third and last part of the basic work 'Thinking about religion' by Valeer Neckebrouck Met Part III. Contemporary Perspectives, author Valeer Neckebrouck has come to the conclusion of the chronologically conceived series Thinking about Religion. Anthropological theory and religion. The study of the anthropology of religion is discussed in this last part from the most leading contemporary models and perspectives. The secularization theories, postmodernism, feminism, neo-Darwinism and the cognitive anthropology of religion are discussed in detail, but also thinkers such as René Girard, Walter Burkert, Edward O. Wilson and Richard Dawkins are reviewed. The treatment of contemporary theoretical perspectives in the anthropological study of religion concerns areas of research that are still in constant flux, insights that are still in full development. Almost every day new discoveries are made in biology, some of which require a radical revision of insights that were previously regarded as established achievements. Because our knowledge of biology and neurology is constantly evolving, its balance has to be rewritten again and again. With this third part of the Thinking about religion series, Valeer Neckebrouck has undeniably made an important contribution to this. In this final volume Neckebrouck presents the reader with a thorough analysis and critical evaluation of the various theoretical systems with which great and lesser minds from recent Western cultural history have attempted to clarify the enigmatic phenomenon of "religion" from an anthropological point of view. For anyone interested in the phenomenon of "religion" and wanting to know how anthropologists have thought about religion throughout history, this trilogy is an indispensable and very richly detailed reference book. Until now, such a detailed description and critical evaluation of the subject matter has not been available in any language area

Framed against Timothy Clark's comments on the potency of ecocriticism, in this contribution I first zoom in on how cultural critique according to Rosemarie Buikema can contribute to discussions on matters of common concern. I then sketch two lines of argument that emerge from her work: firstly, the way in which art and culture can break through societal silences and, secondly, the importance of history and the past for cultural production in the present. Both issues are important where it concerns climate change and the Anthropocene. They lead to the essential question when thinking about ecocriticism: not 'where goes cultural critique' (the 'quo vadis' question), but what kind of critique is necessary?

Odilo Globocnik beet de gifcapsule kapot kort na zijn gevangenneming en werd begraven in een ongewijd graf aan de oevers van de rivier de Drau. Een stormachtig leven kwam hiermee vroeg ten einde. De relatief jeugdige 'zoals zijn bijnaam was, had een snelle carrière gemaakt in de Oostenrijkse tak van de NSDAP en had het tot Gauleiter van Wenen geschopt. Toen hij wegens machtsmisbruik en zelfverrijking de laan uit moest nam het hoofd van de SS, Heinrich Himmler, hem vaderlijk onder zijn hoede. Het schiep een band en verplichtingen, die 'Globus' snel moest inlossen met bloed in het bezette Polen. De loopbaan van deze beul van Lublin is exemplarisch voor het misdadige karakter van de clan rond Himmler en de moordenaars van de Holocaust--(Publisher's website)

On 17 August 1945, two days after the Japanese surrender that also brought an end to the Second World War in Asia, Indonesia declared its independence. The declaration was not recognized by the Netherlands, which resorted to force in its attempt to take control of the inevitable process of decolonization. This led to four years of difficult negotiations and bitter warfare. In 2005, the Dutch government declared that the Netherlands should never have waged the war. The government's 1969 position on the violence used by the Dutch armed forces during the war remained unchanged, however: although there had been 'excesses', on the whole the armed forces had behaved 'correctly'. As the indications of Dutch extreme violence mounted, this official position proved increasingly difficult to maintain. In 2016, the Dutch government therefore decided to fund a broad study on the dynamics of the violence. The most important conclusions of that research programme are summarized in this book. The authors show that the Dutch armed forces used extreme violence on a structural basis, and that this was concealed both at the time and for many years after the war by the Dutch government and by society more broadly. All of this – like the entire colonial history – is at odds with the rose-tinted self-image of the Netherlands.