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The chapter examines the nature of 'tragic experience' in modern theatre from Arthur Miller to Heiner Müller, arguing that while the modern stage eschewed the classical tradition of tragic drama, what it nonetheless discovered, through the ghastly lessons of the twentieth-century, was a new kind of tragic experience that it made thematic: the death of experience itself - where tragedy permeates the very essence of everyday living.

Abstract
What is the relationship between religion and modern media? Are the media in
essence anti-religion and a means to remove religion? Or are they a neutral
means that can also be in the service of religion? Such questions fall under
the category of the relationship between religion, modernization, and the
nature of modernization, about which there can be found a rich literature in
Iran. As far as the relationship between religion and modernization is
concerned, two related approaches can be followed: 1) an
historical-sociological approach and 2) a philosophical approach. Under the
influence of either approach one would face a spectrum of opinions which, on
the one hand, lead to "technological dogmatism" and, on the other, lead to
"instrumentalization". To decide which of these opinions to accept depends
upon our historical situation (our destiny) and our definition of
dichotomous sides (religion and media), as well as on our
historical-sociological and philosophical reasoning in this matter. This
article deals with these points. Since the national media attempts to act
upon the implications expected by modern media within the framework of moral
criteria and religious recommendation, then we will turn to this fundamental
question: How can religious matters be addressed in the public media, so as
to be able to involve a passive audience that is supposedly not the
addressee of the message, and turn him or her into an active audience? In
this regard, taken from the media experiences both in Iran and around the
world, first the characteristics of "religious media" will be offered. Then
a pattern for media rituals will be introduced and experimentally (as a case
study) studied through some examples in Iranian society, and next the need
for a more exact planning will be tapped. Finally the necessary conditions
to develop such rituals in the national media will be dealt with.

This paper focuses on the role religion plays in Ghanaian football. The study seeks to examine why in Ghanaian football, participants such as administrators, players and supporters spend much time and money on religious rituals and practices towards achieving success. The paper discovers that religion plays a substantial role in Ghanaian football and it is difficult to take away the religious elements from Ghanaian football, due to the benefits football participants derive from their religious activities. Nonetheless, the study indicates that success of football does not only depend on religion but also on training, discipline and commitment to the game.

"Religious Establishment as a Subject of Political Science" published on by Oxford University Press.

"Have we entered an era of 'new politics'? New Labour in Britain may be one aspect of the 'new politics', alongside the emergence of 'lifestyle' and 'identity' politics where matters such as equal rights, environmental justice and world poverty take centre stage. Add to this new media - and the internet - and the idea that things really are new seems compelling. Culture and Politics in the Information Age looks at the claims for a new politics, often with a quizzical eye." "Highly regarded contributors from both sides of the Atlantic address key aspects of our changed situation, applying empirical case studies alongside challenging social theory on issues such as digital democracy, cultural politics and transnational communities. This book will be invaluable reading for students of politics, communications and IT, sociology and cultural studies."--Jacket

Religion und Religiosität sind in den letzten Jahren in Medien und Alltag wieder Thema geworden: Nicht nur, dass in den Medien von einer ""neuen Religiosität"" berichtet wird. Ebenso ist individualisierte Religion im Alltag von Jugendlichen und jungen Erwachsenen wieder sichtbarer geworden und durch medienvermittelte Inhalte und deren Aneignung geprägt. Doch in welcher Beziehung stehen der aktuelle Religionswandel und die Medien? Wie konkretisiert sich in der Alltagswelt gelebte, medienvermittelte Religiosität? Und wie gehen traditionelle Kirchen damit um? Der Band behandelt diese Fragen exemp

Este articulo trata sobre la paradoja de la religion cristiana en America Latina identificandola con el trono y el altar, posiciones representadas por Cristobal Colon y Bartolome de las Casas. La asociacion historica de la religion cristiana con el estado sirvio de pretexto para brindar una justificacion teologica y moral de los sistemas politicos opresivos. Por otro lado, el autor plantea que tanto la Teologia de la Liberacion como la Teologia de la Poblacion Negra restituye la credibilidad perdida de la religion cristiana, porque abogan por una vision de la sociedad moldeada por la justicia que se manifiesta en una autentica transformacion social

Nowhere in Europe is secularisation so far advanced as in the Czech Republic. It can be observed there, as in a laboratory, what it means when religion disappears from the public space and fewer and fewer people profess a faith. This loss of importance for religion cannot be explained alone by the Communist persecution of the church. The roots of secularization go deeper. From the start, the Czech national movement defined Czech national identity by consciously dissociating from the Roman Catholic Church, which was understood in essence as instrument of Germanisation of the Austrian monarchy. Adapted from the source document.

Catholic Charities and the making of the welfare state -- A city of families : social welfare and postwar prosperity -- Rediscovering poverty, redefining community : religion, the civil rights movement, and the war on poverty -- "Beyond religious boundaries" : urban ministry and social order -- "One soul at a time" : welfare reform and faith-based organizations

Einleitung -- Religion und Außenpolitik – Was die Theorie besagt -- Mehr oder weniger – Religion im politischen System -- Regionalmacht oder Ordnungsmacht – Nahöstliches Mächtedreieck -- Freund oder Feind – Wie sich die nahöstlichen Regionalmächte gegenüberstehen -- Konfliktursache oder Kooperationsquelle – Funktion von Religion -- Fazit -- Literaturverzeichnis.

A few words may first be said of the fate of the established religions in China, when Mao Tse-tung in 1949 from T'ien An Men, Peking, declared the new regime, the People's Republic of China (PRC), which like other Communist regimes, looked upon religion as opium for the people. Karl Marx wrote: "The abolition of religion as illusionary happiness of the people is required for real happiness."' Very soon after the take over of power, Chow En-lai called representatives of various religions to Peking as Government guests to discuss the future of these religious organisations and assured them they could go ahead as usual, provided they co-operated with the government. Mao had stated before 1949 that everyone is free to believe or not to believe in religion, which statement was later on passed as Article 88 of the National Constitution. Moreover, Mao's attitude towards religion was declared in his article On New Democracy: "In the field of political action Communists may form an anti-imperialist and anti-feudal front with some idealists and even religious people, but we can never approve of their idealism or religious doctrine." Working under strict limitations the religious groups, at the outbreak of Cultural Revolution in 1966, had to stop all religious activities. Maoism has led to a new unity. Ceremonies include standing before a portrait of Mao each morning asking instruction for the day, reading portions of the works of Mao before meals with gratitude, also reporting from the work of the day at night. As prayer is at the core of all religions as well as meditation it would seem that this is practised in China today.