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This major new reader introduces students to the new and growing field of religion and everyday culture.

Thus, the last chapter, 'Playing games with names' deals with the modernization of Turkish (a reform with which Atatiirk was intimately involved, as he sought to free the language of its Arabic and Persian constructs, and switched the script from Arabic to Latin) by delving into Ottoman approaches to identity and language.

This book focuses on the financing of religions, examining some European church-state models, using a philosophical methodology. The work defends autonomy-based liberalism and elaborates how this liberalism can meet the requirements of liberal neutrality. The chapters also explore religious education and the financing of institutionalized religion. This volume collates the work of top scholars in the field. Starting from the idea that autonomy-based liberalism is an adequate framework for the requirement of liberal neutrality, the author elaborates why a liberal state can support religions and how she should do this, without violating the principle of neutrality. Taking into account the principle of religious freedom and the separation of church and state, this work explores which criteria the state should take into account when she actively supports religions, faith-based schools and religious education. A number of concrete church-state models, including hands-off, religious accommodation and the state church are evaluated, and the book gives some recommendations in order to optimize those church-state models, where needed. Practitioners and scholars of politics, law, philosophy and education, especially religious education, will find this work of particular interest as it has useful guidelines on policies and practices, as well as studies of church-state models.

Abstract
In this paper I examine the construction of Hinduism as inherently "environmentally friendly" within religions and ecology discourses and how this construction has been appropriated by the Hindu nationalist movement in India to serve ends that are at odds with the pursuit of sustainable development. I begin by tracing the emergence of religions and ecology discourses and the assertion that Asian or Eastern religions are inherently environmentally friendly. This is followed by critiques of this neo-traditionalist approach for being anachronistic and essentialist, as well as for promoting a "myth of primitive ecological wisdom" that can have damaging effects on communities who live close to nature. This is because it reduces them to idealisations to serve other ends and has little impact on effecting policies that can improve their lives as well as addressing anthropogenic climate change. Next, I consider the construction of Hinduism as environmentally friendly within the context of the ascendency of Hindu nationalism. I examine the ways in which the claim to support sustainable development, alongside invoking neo-traditionalist religions and ecology discourse, is at odds with the actual policies pursued by Hindu nationalists, whose Bharatiya Janata Party has been in power since 2014. I will demonstrate that in its bid to spread a particular version of Hinduism across India alongside the growth of the market economy, some traditional livelihoods that are more sustainable than modern alternatives, such as nomadic pastoralism or Adivasi (tribal) economies, and the religio-cultural traditions that surround them, are being undermined and threatened with extinction.