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Comment résister face à la pression religieuse de son époux ?Alice est une jeune idéaliste quand elle rencontre son futur mari, Karim. Il a la beauté du diable et obtient ce qu'il veut de ses interlocuteurs, qu'ils soient homme ou femme. Elle tombe éperdument amoureuse et l'épouse. Sa vie se voit alors bouleversée quand le jeune homme, qui travaille dans une université et est issu d'une famille de la classe moyenne, se transforme en manipulateur et veut obliger sa femme à se convertir. Pendant des années, elle va résister, intellectuellement et physiquement, à l'endoctrinement et aux lavages de cerveau quotidiens. Elle a le plus grand respect pour la religion musulmane mais elle refuse d'épouser ses dérives. Aujourd'hui, elle prend le risque de raconter ce difficile parcours avec lucidité.Un récit fort sur l'endoctrinement religieux.EXTRAIT :Je me limiterai à vous raconter mon histoire personnelle. C'est ce que j'ai vu et vécu dont je veux témoigner. Mon intention n'est certainement pas de stigmatiser un peuple, une ethnie, une religion - tout au contraire. J'estime que tout exotisme nous abuse, que tout fanatisme nous nuit, et que tout être humain à droit au même respect. De nombreux Arabes, de nombreux musulmans partagent sincèrement mon avis. Ce livre a été écrit en pensant à eux et surtout à elles. Ce que je déplore, ils le déplorent aussi. Partant du rivage, je vous emmène vers les ténèbres de mes émotions et de mes errements, que je vous livre sans tabou. N'y restez pas et laissez-moi ensuite vous ramener vers un rivage plus éclairé. Mes analyses personnelles seraient vides de sens si je ne vous livrais pas d'abord ce témoignage. Mais celui-ci serait inepte sans la prise de recul qui le suit. Le mélange des deux ingrédients est indispensable. Seul, le premier resterait amer, et le second, fade.

La religión parece estar de regreso. La diversidad de expresiones religiosas nueva evidencia este dato de la realidad que pone en cuestionamiento las teorías clásicas de la secularización que planteaban un decrecimiento de estas prácticas que sería proporcional al avance de la ciencia, la tecnología y la urbanización. Nuevos Movimientos Religiosos (NMR) es el concepto que se utiliza entre los estudiosos para dar cuenta de estos nuevos cultos o, grupos o, confesiones o, movimientos que se reproducen tanto fuera de las iglesias tradicionales como también dentro de ellas, por lo menos de algunas de ellas. Uno de los rasgos más importantes de los NMR ubicados en la tradición religiosa judeocristiana es su carácter cercano al pentecostalismo. Esto se pone de manifiesto en forma de la expresión religiosa y en los acentos doctrinales existentes en sus respectivos discursos religiosos .Efectivamente, el pentecostalismo ha experimentado un crecimiento exponencial en los países de América Latina. Es tanto así que se habla de una pentecostalización del cristianismo latinoamericano Lo que parece estar a la base de esta expansión religiosa es la "búsqueda de sentido" de los diferentes sectores sociales que, de manera diferenciada, son interpelados entonces por el discurso religioso, y constituidos en sujetos religiosos en un contexto de agotamiento de los sentidos dominantes y de la fuente de los mismos. Sin embargo, diferente a lo que podría esperarse, la inserción en la práctica religiosa no produce de manera homogénea una "fuga mundi", sino que los sujetos se articulan con la política de manera nueva. Específicamente, pertenencia religiosa parece contrinuir a bajar las expectativas de transformación que se depositaban en la política. Esas expectativas se colocan ahora en la religión y la política se presenta entonces sólo como una mediación con efectos limitados.

Cover -- Half Title -- Title -- Copyright -- Contents -- Tables and Boxes -- Introduction -- Chapter 1 An Overview of U.S. Immigration Policy Making -- Introduction: The Importance of Immigration and Religion in America -- The Waves of Immigration -- Established Religions, Newcomers, and Religious Freedom -- The Six Phases of Immigration Policy Making -- Conclusion -- Chronology -- References -- Chapter 2 The Open Door Era, 1820-1880 -- Introduction: Religious Motivation in Colonial Immigration -- Religious Influences on Early American Politics -- Religious/Ethnic Groups in the Old Immigrant Wave -- Nativist Political Reaction to Changing Immigration and Their Policy Demands -- Conclusion -- References -- Chapter 3 The Door Ajar Phase, 1880-1920 -- Introduction: The Change in Immigrant Waves -- The New Immigrant Wave: Changing Flow, Changing Laws -- Italian Immigrants -- Greek Immigrants -- Polish Immigrants -- Russian Immigrants -- Eastern European Jews -- The First Restrictionist Laws: Attempts to Close the Golden Door -- The Push to Further Close the Door, 1890-1920 -- Conclusion -- References -- Chapter 4 The Pet Door Era, 1920-1950 -- Introduction: Establishing the Quota System -- The Quota Act of 1921 -- The Immigration Quota Act of 1924 -- The National Origins Quota Act of 1929 -- The Great Depression Decade, 1930-1940 -- The World War II Years -- Hasidic Jewish Migration and Immigration -- Conclusion -- References -- Chapter 5 The Dutch Door Era, 1950-1985 -- Introduction: Postwar Immigration Policy -- The Immigration and Naturalization Act of 1952 -- The Immigration and Nationality Act of 1965 -- Exponential Rise in Unauthorized Immigration, 1970-1985 -- Conclusion -- References -- Chapter 6 The Revolving Door Era, 1985-2001 -- Introduction: Religious Trends and Policy-Development of IRCA -- The Push to Formulate a Legislative Response

communication au colloque du cinquantenaire de l'Institut d'Histoire Moderne de l'Academia Sinica. sera publié en Chinois ; an overview of the relationship between state, society and religion during China's twentieth century, followed by a discussion of five major paradigms that have been used to analyse such relationships, and avenues for future research.

communication au colloque du cinquantenaire de l'Institut d'Histoire Moderne de l'Academia Sinica. sera publié en Chinois ; an overview of the relationship between state, society and religion during China's twentieth century, followed by a discussion of five major paradigms that have been used to analyse such relationships, and avenues for future research.

AbstractIn recent years, environmentalists and scholars of religion have shown an enormous interest in the pan-Indian phenomenon of "sacred groves," small forests or stands of trees whose produce is set aside for the exclusive use of a deity. This article seeks to contribute to scholarship on sacred groves by considering the meanings that Tamil villagers in the Madurai region attach to them. First, I describe the answers that people give when asked why they do not cut the trees in sacred groves: namely, the trees are the shade-giving temples or beauty-enhancing adornments of the deity. Second, I contextualize local discourse about sacred groves in the environmental and political history of the region to uncover old paradigms that inform present-day beliefs and practices. The forest gods of Tamil Nadu, I argue, are closely modeled on the pālaiyakkārars (or poligars) of the seventeenth and eighteenth centuries, fierce local chieftains who formed alliances with, and sometimes defied, generations of rulers seeking to subdue the region. The often violent modes of worship these gods require has evoked considerable criticism, but I believe they have a lot to teach us about how people thrived for centuries in an unusually harsh environmental milieu.

Desde hace mas de una decada, la sociedad uruguaya esta viviendo un proceso de crisis del "ethos" laico-racionalista que la distinguia de las otras culturas del continente. Una de las principales expresiones de esa transformacion es el auge de nuevas religiones, principalmente las afrobrasilenas y neopentecostales. Por otro lado, se ha extendido un heterogeneo conjunto de creencias y actividades conocido como "cultura holistica". El exito de la literatura esoterica, el incremento de las formas alternativas de terapia y curacion, la proliferacion de centros de danza y meditacion, el concurso a las artes adivinatorias, todos ellos son fenomenos cuyo significado sociologico aun no ha sido evaluado. (Cuad CLAEH/DÜI)

Kierkegaard is often viewed in the history of ideas solely within the academic traditions of philosophy and theology. The secondary literature generally ignores the fact that he also took an active role in the public debate about the significance of the modern age that was taking shape in the flourishing feuilleton literature during the period of his authorship. Through a series of sharply focussed studies, George Pattison contextualises Kierkegaard's religious thought in relation to the debates about religion, culture and society carried on in the newspapers and journals read by the whole educated stratum of Danish society. Pattison brings Kierkegaard into relation to not only high art and literature but also to the ephemera of his contemporary culture. This has important implications for our understanding of Kierkegaard's view of the nature of religious communication in modern society

This article charts the history of fascism in Finland and looks for the causes of its failure. Like most of its European contemporaries, Finnish nationalism was radicalized in similar processes which produced successful fascist movements elsewhere. After the end of the Great War, Finnish nationalists were engaged first in a bitter civil war, and then in a number of Freikorps-style attempts to expand the borders of the newly-made Finnish state. Like elsewhere, these experiences produced a generation of frustrated and embittered, radicalized nationalists to serve as the cadre of Finnish fascist movements. The article concentrates on the Lapua movement, in which fascist influences and individuals were in a prominent position, even though the movement publicly adopted a predominantly conservative anti-communist outlook centred on the values of home, religion and fatherland.