Suchergebnisse

"Sacred Violence in Early America offers a sweeping reinterpretation of the violence endemic to seventeenth-century English colonization by reexamining some of the key moments of cultural and religious encounter in North America. Susan Juster explores different forms of sacred violence--blood sacrifice, holy war, malediction, and iconoclasm--to uncover how European traditions of ritual violence developed during the wars of the Reformation were introduced and ultimately transformed in the New World. Juster's central argument concerns the rethinking of the relationship between the material and the spiritual worlds that began with the Reformation and reached perhaps its fullest expression on the margins of empire. The Reformation transformed the Christian landscape from an environment rich in sounds, smells, images, and tactile encounters, both divine and human, to an austere space of scriptural contemplation and prayer. When English colonists encountered the gods and rituals of the New World, they were forced to confront the unresolved tensions between the material and spiritual within their own religious practice. Accounts of native cannibalism, for instance, prompted uneasy comparisons with the ongoing debate among Reformers about whether Christ was bodily present in the communion wafer."--Dust jacket

Es spricht der Chor der gläubigen Bürger. Doch kaum fängt einer an zu reden, da fällt ihm der andere schon ins Wort. Der Chor findet keine gemeinsame Sprache und doch ist es ein Chor, der ein Gegenüber kennt: die Ungläubigen. Globalisierung, Migration und der gleichzeitige Verlust religiöser Bindungen haben aus unseren Städten Orte der Vielfalt gemacht, religiöse Megacities. Aber was glauben die Menschen? Glauben sie, dass ihr Glaube Privatsache ist? Glauben die Menschen, dass ihr Glaube politisch ist? Glauben sie an die Freiheit der Andersdenkenden, an eine bessere Welt? Wie beeinflussen sie das soziale und politische Leben der Stadt? Welche Erwartungen haben die Gläubigen an Demokratie und Rechtsstaat? Es erzählen die gläubigen und ungläubigen Bürger der Städte – der Bruder, der Sozialarbeiter, der DHL-Bote, die Lehrerin, die Journalistin. Sie erzählen Leilas Geschichte. Doch kaum endet die Erzählung des einen, beginnt die der anderen. Das soziale Leben findet eine gemeinsame Sprache – es geht um renitente Jugendliche, um soziales Engagement, um Einwanderung, um Heimat, um falsche und echte Bilder und den Traum vom wahren Leben. Was glauben die Menschen politisch? Lassen sie den anderen ihre Freiheit? Arbeiten sie für eine bessere Welt? Wie beeinflussen sie das soziale und politische Leben der Stadt? Aus einer langen Recherche im religiösen Leben unserer Städte ist ein Text entstanden, der für die vielen Stimmen der Wirklichkeit einen analytischen wie poetischen Resonanzraum schafft

"These essays are based upon profound study of literary sources and carefully planned field work--a unique combination not to be found elsewhere. Fresh data and logical interpretation cast fresh and novel light on the origins and development of Indian culture. Prof. Kosambi has raised and solved questions of vital importance to all those interested in the study of Indology: The data of Karle Caves; the background of Kalidasa's plays; the significance of the great Pandharpur pilgrimage; the economic, cultural and historical basis of the Goan struggle for reunion with India--these are a few of the many fascinating problems analysed by the author. The work is most refreshing in its range of new material presented here for the first time. Original discoveries of megaliths, microliths, rustic superstition and peasant customs. Prof. Kosambi makes an impressive use of scientific methods in many fields: archaeology, ethnography, philology. His masterly analysis is logically consistent and profoundly stimulating. The conclusions are often startling, but always convincing and undeniably important as a landmark in the study of Indian tradition"--Provided by publisher

This book points out a novel pattern in colonial intimacy - that Catholic colonizers tended to leave behind significant mixed communities while Protestant colonizers were more likely to police relations with local women. The varied genetic footprints of Catholic and Protestant colonizers, while subject to some exceptions, holds across world regions and over time. Having demonstrated that this pattern exists, this book then seeks to explain it, looking to religious institutions, political capacity, and ideas of nation and race