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Abstract
This article charts the major concepts, theoretical and methodological models, and approaches used by teachers and scholars of religion and food, with a focus on how such concepts may be embedded within courses on religion and nature. The article first introduces central topics such as foodways, the food cycle, and some key concepts within the cultural study of religion, nature, and food. Second, it notes how the study of religion, nature, and food requires drawing from the tools of food studies, religious studies, diet/nutritional studies, and cultural studies, among others. Finally, the article offers some best practices in terms of how to teach the topic, focusing on active learning strategies. The article proposes that because everyone eats, the topic of religion, nature, and food is a unique way to engage students, helping them think critically about an otherwise unexamined but pervasive aspect of life.

Historically, those studying Israelite religion have ignored the existence of women in Iron Age Israel (1200&ndash ; 587 BCE). They have, therefore, accounted neither for the religious beliefs of half of ancient Israel&rsquo ; s population nor for the responsibilities that women assumed for maintaining religious rituals and traditions. Such reconstructions of Israelite religion are seriously flawed. Only in the last four decades have scholars, primarily women, begun to explore women&rsquo ; s essential roles in Israel&rsquo ; s religious culture. This article utilizes evidence from the Hebrew Bible and from archaeological sites throughout Israel. It demonstrates that some women had roles within the Jerusalem Temple. Most women, however, resided in towns and villages throughout the Land. There, they undertook responsibility for clan-based and community-based religious rituals and rites, including pilgrimage, seasonal festivals, rites of military victory, and rites of mourning. They fulfilled, as well, essential roles within the sphere of domestic or household religion. At home, they provided medico-magical healing for all family members, as well as care for women and babies throughout pregnancy, childbirth, and beyond. They, and the men in their communities, worshipped Yahweh, Israel&rsquo ; s primary deity, and the goddess Asherah, as well ; for most people, these two divinities were inextricably linked.

Intro -- Contents -- Preface -- Essay 1 -- Is Northern Europe Still the Last Bastion of Liberal Tolerance? -- Essay 2 -- Irshad Manji on Faith, Freedom, Human Rights and Love: Why Opposing Religion via a Politico-Secular Discourse is a Blunder -- Essay 3 -- Some Distinctions on Christian and Secular Humanism -- Essay 4 -- An Imaginary Conversation on Myth, Reason and Religion between Plato and Joseph Campbell at an Athens Café -- Essay 5 -- The Immigrant "Other" in US and EU Politico-Religious Experiences: A Comparative Perspective -- Essay 6 -- Eight Scholars' Views (Dante, Husserl, Levinas, Dawson, Weiler, Habermas, Eisenstadt and Troeltsch) on the Loss of European Spiritual Identity -- I -- II -- III -- IV -- V -- Essay 7 -- The Corruption of Religion: Russia's Military-Ecclesiastical Complex -- Essay 8 -- Corruption and the Self-Destruction of Democracy -- Essay 9 -- Pope Francis's Urgent Warning on the Dangers of Populism -- Essay 10 -- White Supremacy in the White House: Rooted in a Dark Theory of History -- Essay 11 -- Power without Moral Compass: Caligula, Trump, Pius XIII, and Machiavelli -- Essay 12 -- Honor, Ethics, Shame, Guilt and Civilization -- Essay 13 -- A New World Order: The End of Pax Americana and Putin's Enigmatic New Russianness -- Essay 14 -- Democracy: The Missing Ingredient in the Bannon/Dugin Concept of Eurasianism -- Essay 15 -- The Stubborn Facts on Eurocentrism: Nostalgia for the Cold War, Misinformation, and the Russian National Identity Discourse -- Essay 16 -- The Nightmare of Modern Democracy in the Age of Alternate Facts: A Sickness unto Death? -- Essay 17 -- Pope Francis's Critique of Bannon's Views on Christianity -- Essay 18 -- Darkness at Twilight: The Devil's Bargain in American Politics? -- About the Author -- Index -- Blank Page

African Traditional Religion is the indigenous religion of the Africans. The religion that has existed before the advent of western civilization which came with secularism as an umbrella that shades Christianity, education, urbanization, colonization and so on. These features of western civilization were impressed upon African Traditional Religion. Hence, the presence of alien cultures and practices in contemporary African traditional practice, as well as the presence of elements of traditionalism in contemporary African Christian practices. This somewhat symbiosis was discussed in this paper and it was discovered that African Traditional Religion was able to jump all the hurdles of secularism, Christianity, urbanization etc and came out successfully though with bruises. The paper used socio-cultural approach in its analysis.

In his 2000 best seller Bowling Alone: The Collapse and Revival of American Civic Community, Robert Putnam analyzed the links between social capital and civic engagement. Lamenting the decline of "civic America," he called for a Tocquevillean renewal of voluntary association in the United States. In American Grace, Putnam and coauthor David Campbell—who also helped with the preparation of Bowling Alone—return to the analysis of American civil society, focusing their attention on America's changing religious landscape and its implications for democracy. Their basic argument is that while the United States is religiously diverse and pluralistic to a profound degree, and while in recent years it has witnessed growing religious polarization, it has also succeeded in muting religious tensions and hostilities. As they conclude: "How has America solved the puzzle of religious pluralism—the coexistence of religious diversity and devotion? And how has it done so in the wake of growing religious polarization? By creating a web of interlocking personal relationships among people of many different faiths. This is America's grace" (p. 550).Given the importance of religion in American life and the influence of Putnam's broad agenda on much current social science research on social capital and civic engagement, we have decided to organize a symposium around the book, centered on three questions: 1) How is American Grace related to Putnam's earlier work, particularly Bowling Alone, and what are the implications of the continuities and/or discontinuities between these works? 2) What kind of a work of political science is American Grace, and how does it compare to other important recent work dealing with religion and politics in the United States? 3) What are the strengths and weaknesses of Putnam and Campbell's account of "how religion divides and unites us," and what is the best way of thinking about the contemporary significance of religion and politics in the United States and about the ways that the religious landscape challenges U.S. politics and U.S. political science?

In his 2000 best seller Bowling Alone: The Collapse and Revival of American Civic Community, Robert Putnam analyzed the links between social capital and civic engagement. Lamenting the decline of "civic America," he called for a Tocquevillean renewal of voluntary association in the United States. In American Grace, Putnam and coauthor David Campbell—who also helped with the preparation of Bowling Alone—return to the analysis of American civil society, focusing their attention on America's changing religious landscape and its implications for democracy. Their basic argument is that while the United States is religiously diverse and pluralistic to a profound degree, and while in recent years it has witnessed growing religious polarization, it has also succeeded in muting religious tensions and hostilities. As they conclude: "How has America solved the puzzle of religious pluralism—the coexistence of religious diversity and devotion? And how has it done so in the wake of growing religious polarization? By creating a web of interlocking personal relationships among people of many different faiths. This is America's grace" (p. 550).Given the importance of religion in American life and the influence of Putnam's broad agenda on much current social science research on social capital and civic engagement, we have decided to organize a symposium around the book, centered on three questions: 1) How is American Grace related to Putnam's earlier work, particularly Bowling Alone, and what are the implications of the continuities and/or discontinuities between these works? 2) What kind of a work of political science is American Grace, and how does it compare to other important recent work dealing with religion and politics in the United States? 3) What are the strengths and weaknesses of Putnam and Campbell's account of "how religion divides and unites us," and what is the best way of thinking about the contemporary significance of religion and politics in the United States and about the ways that the religious landscape challenges U.S. politics and U.S. political science?

In his 2000 best seller Bowling Alone: The Collapse and Revival of American Civic Community, Robert Putnam analyzed the links between social capital and civic engagement. Lamenting the decline of "civic America," he called for a Tocquevillean renewal of voluntary association in the United States. In American Grace, Putnam and coauthor David Campbell—who also helped with the preparation of Bowling Alone—return to the analysis of American civil society, focusing their attention on America's changing religious landscape and its implications for democracy. Their basic argument is that while the United States is religiously diverse and pluralistic to a profound degree, and while in recent years it has witnessed growing religious polarization, it has also succeeded in muting religious tensions and hostilities. As they conclude: "How has America solved the puzzle of religious pluralism—the coexistence of religious diversity and devotion? And how has it done so in the wake of growing religious polarization? By creating a web of interlocking personal relationships among people of many different faiths. This is America's grace" (p. 550).Given the importance of religion in American life and the influence of Putnam's broad agenda on much current social science research on social capital and civic engagement, we have decided to organize a symposium around the book, centered on three questions: 1) How is American Grace related to Putnam's earlier work, particularly Bowling Alone, and what are the implications of the continuities and/or discontinuities between these works? 2) What kind of a work of political science is American Grace, and how does it compare to other important recent work dealing with religion and politics in the United States? 3) What are the strengths and weaknesses of Putnam and Campbell's account of "how religion divides and unites us," and what is the best way of thinking about the contemporary significance of religion and politics in the United States and about the ways that the religious landscape challenges U.S. politics and U.S. political science?

Main description: Das Spezifische der modernen Gewaltherrschaften des 20. Jahrhunderts zu ergründen, beschäftigt Öffentlichkeit und Wissenschaft seit Lenin, Mussolini und Hitler. Lange Zeit begriffen die Erklärungsversuche Bolschewismus, Faschismus und Nationalsozialismus als ausschließlich politische Phänomene. Zunehmend jedoch stellte sich die Einsicht ein, dass alle diese Erklärungen keine Antwort auf die Frage bieten, wie es dazu kommen konnte, dass solche Formen totalitärer Herrschaft oft ekstatische Zustimmung fanden, dass Diktatoren, die buchstäblich als Massenvernichter in die Geschichte eingegangen sind, zumindest zeitweise geliebt wurden. Daher steht die schon in den dreißiger Jahren des 20. Jahrhunderts aufgeworfene Frage nach den religiösen Elementen der zeitgenössischen Despotien inzwischen im Zentrum der Forschung. Der Terminus der (politischen) Religion wird im Zuge einer intensiv geführten Debatte über eine neue Definition des Totalitarismus außerordentlich kontrovers erörtert. Inhalt: Klaus Hildebrand Einführung Klaus Schreiner Messianismus. Bedeutungs- und Funktionswandel eines heilsgeschichtlichen Denk- und Handlungsmusters Hans Günter Hockerts War der Nationalsozialismus eine politische Religion? Über Chancen und Grenzen eines Erklärungsmodells Lutz Klinkhammer Mussolinis Italien zwischen Staat, Kirche und Religion Manfred Hildermeier Kommunismus und Stalinismus: "Säkularisierte Religion" oder totalitäre Ideologie? Gerhard Besier Die Partei als Kirche - der Fall DDR. Religion - Totalitarismus - "Politische Religion" Ulrike Freitag Politische Religion im Nahen Osten: nationalistische und islamistische Modelle

Abstract
The English context for interreligious dialogue is shaped by the presence of an established church which is inclusive, geographically spread, and engages with the state. This article will trace the ways in which the presence of an established church, and the particular model of church-state settlement, provide a context to legitimise particular types of interreligious activity. The social role of religion, the representative function of religion, and religion as an inclusive category, will be highlighted as key elements in the role of religion in English public life and in how interreligious organisations have developed. This observation is analytically useful as it assists an understanding of how and why interreligious dialogue and other activity has at various points become significant for the state's governance of religious diversity, how success is understood and managed, and what non-engagement with interreligious activity might indicate.