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Cover -- Title Page -- Copyright Page -- Contents -- Acknowledgments -- About the Editor -- Notes on Contributors -- Chapter 1 The Persistence, Ubiquity, and Dynamicity of Materiality: Studying Religion and Materiality Comparatively -- 1.1 The Persistence of Materiality -- 1.2 Sources of the Ambivalence Towards Materiality -- 1.3 Characterizing the Turn to Materiality -- 1.3.1 The Recovery of the Body -- 1.3.2 Bodies and Things in and of the Material World -- 1.4 The Collection -- Notes -- Works Cited -- Section I Religious Bodies -- Chapter 2 The Incarnate Body and Blood in Christianity -- 2.1 Medieval Materiality and the Body of Christ -- 2.2 The Word Made Flesh and Blood -- 2.2.1 Shaping Body -- 2.2.2 Sweating Blood -- 2.2.3 Wounded Body -- 2.2.4 Blood After Death -- 2.3 Conclusion -- Acknowledgments -- Notes -- Works Cited -- Chapter 3 Perspectives on Rabbinic Constructions of Gendered Bodies -- 3.1 Introduction -- 3.2 The Rabbinic 'Body': Adam -- 3.3 Rabbinic Bodies: The Androginos (and the Tumtum) -- 3.4 Rabbinic Constructions of Gender: A Provisional Spectrum -- 3.5 Doing Rabbinic Gender: Male and Female Performative Acts -- 3.6 Rabbinic Bodies -- 3.7 The Primal Androgyne and the Androginos -- 3.8 Conclusion: Perspectival Gender, Where and How We Look Matters -- Notes -- Works Cited -- Chapter 4 The One and the Many: Ancestors and Sorcerers in Hohodene Worldview -- 4.1 'With Shame He Comes': The Hidden Anomaly -- 4.2 Inside and Outside, Open and Closed: Duality in Kuwai's Body -- 4.3 Viscera, Body Fluids, and their Significance -- 4.4 Kuwai and Growth: The Ancestral Heart/Soul (ikaale) of the Sun Father -- 4.5 Sacred Sounds and Growth -- 4.5.1 Kuwai-ka Wamundana: By Parts -- 4.6 Body Adornments -- 4.7 Connections to Sacred Geography -- 4.8 Conclusion -- Notes -- Works Cited -- Chapter 5 Cognitive Science, Embodiment, and Materiality.

The Communist Party based its attitude to religion on Marxism-Leninism as a scientific and theoretical framework. As a critical theory of the capitalist society Marxism examined the phenomenon of religion and religious feelings in civil society and designed a project of a future socialist society. One can say that Marxism looks at the phenomenon of religion from the angle of a class society, from a materialistic viewpoint and while using the historical research method. The source of religion is in man's alienation first from himself, then from other people and, finally, from society itself. Marxism surpasses the criticisms of religion dating back to the Enlightenment as well as the vulgar-marxist criticisms that associated religion and religious feeling with human ignorance and delusion. Marxism places religion into the historical framework including the social and economic setting which is changing, developing and thus producing or bringing about changes in religious consciousness. In their practice, the Communist Party of Yugoslavia or what was later the League of Communists of Yugoslavia had an attitude to religion and the church that was a mixture of some original Marxism but also, in much larger measure, of dogmatic, Leninist-Marxist and most often administrative –pragmatic stands which suited the then balance of political power in the state or at lower administrative levels. This attitude was also conditioned by the situation in the party, the state, Yugoslavia's international position, the situation in the church, etc. In this context, one can say that in the actual laws and regulations governing the legal status of the church and the issue of the religious rights and liberties of citizens the atheist approach predominated, i.e. the approach that was solely and exclusively determined in relation to God. This approach seems to have predominated due to the negative experience gained by the workers' movement in Yugoslavia between the two World Wars as well as during the course of the Second World War when the majority of church activists adopted a negative attitude to the National Liberation Movement (NLM). The process of atheization which was launched immediately following the end of the Second World War, in addition to formally playing a major role in establishing and giving legitimacy to the new social system of government, was also ongoing, in terms of its attitude to the churches, on at least two levels: 1) depoliticization of all religious communities; and 2) supression of the idea that religious attributes should be identified as national attributes in the established and traditional churches and religious communities (Serbian Orthodox Church, Roman Catholic Church, Islamic Religious Community).

Lo que aquí nos interesa no es la crítica materialista de la religión sino la contribuci de Marx y Engels a la sociolog de las religiones. En el célebre pasaje dobre «el opio» del pueblo (fórmula que no tiene nada de específicamente marxista pues la encontramos en Heine, Moses Hess y muchos otros autores contemporáneos) de 1944, Marx se refiere la religión como siendo, al mismo tiempo, expresión de la miseria del mundo y protestación contra el mismo. Esta concepción dialéctica será poco desarrollada por Marx, que parece desinteresarse de la religión partir de 1846.
Es sobre todo en Engels que encontramos an álisis históricos concretos de los fenómenos religiosos, y sobre todo del rol contestatario de la religión, ya sea en el cristianismo primitivo en las heregías medievales o en la Reforma protestante del siglo XVI (Thomas Münzer). La revolución inglesa del siglo XVII es, según Engels la última en la que la religión es aún la bandera ideológica de las clases sociales dominadas. El lazo entre religión y clases sociales es, sin duda, la contribución más interesante de Engels a la sociología de las religiones, a pesar de que su análisis tiende a reducir el universo simbólico religioso una simple «máscara» de intereses materiales.

Frontmatter -- Contents -- Introduction -- Chapter 1. "Against the Foes That Destroy the Family, Protestants and Catholics Can Stand Together": Divorce and Christian Ecumenism -- Chapter 2. American Jewish Politics Is Urban Politics -- Chapter 3. Fighting for the Fundamentals: Lyman Stewart and the Protestant Politics of Oil -- Chapter 4. A "Divine Revelation"? Southern Churches Respond to the New Deal -- Chapter 5. The Rise of Spiritual Cosmopolitanism: Liberal Protestants and Cultural Politics -- Chapter 6. "A Third Force": The Civil Rights Ministry of Congressman Adam Clayton Powell, Jr. -- Chapter 7. The Theological Origins of the Christian Right -- Chapter 8. More than Megachurches: Liberal Religion and Politics in the Suburbs -- Chapter 9. Knute Gingrich, All American? White Evangelicals, U.S. Catholics, and the Religious Genealogy of Political Realignment -- Notes -- Contributors -- Index -- Acknowledgments

Cover Gemeinwohl und Seelenheil; Inhalt; Vorwort; A. EINLEITUNG; Thema und Fragestellung; Zum Gang der Untersuchung; B. DIE GESCHICHTE DER TRENNUNG VON RELIGION UND POLITIK; I. Frankreich; 1. Staat und Kirche in der absoluten Monarchie; 2. Die Französische Revolution im Konflikt mit der katholischen Kirche; 3. Das napoleonische Konkordatsregime; 4. Die Laizisierungsgesetze der Dritten Republik; 5. Das Trennungsgesetz von 1905; 6. Neue Herausforderungen; 7. Schlussbetrachtung; II. Die Vereinigten Staaten von Amerika; 1. Staat und Kirche in den neuenglischen Kolonien.

Der er tale om en gennemarbejdet analyse af 18 danske eliteinterviews om mulige konflikter i spørgsmål om religiøse normers betydning for familie, arbejdsmarked, religion i det offentlige rum og statens forhold til kirke og trossamfund. Ikke overraskende viser rapporten ikke alene en stigende bevidsthed om den indflydelse, religiøse normer har på de nævnte forhold, men også en stigende forskel i tilgang til sådanne grundlæggende spørgsmål. Derigennem understøtter denne rapport anden nylig forskning i danske religionsforhold. Der er dog en række fund, som har overrasket os som forskere. Rapporten viser således klart, at sekulariseringen i det danske samfund i disse år kobles med en stærkere konfessionalisering, ikke mindst omkring folkekirken, der synes at ændre karakter fra en fælles offentlig institution i samfundet til en kirke blandt andre kirker og trossamfund. En sådan tendens vil, hvis den bekræftes i andre analyser, kunne få stærk indflydelse på folkekirkens politiske og retlige stilling og faktiske funktion. I forhold til religion i det offentlige rum viser rapporten tilsvarende, at der er en klar tendens til at tage afsæt i en fælles sekularitet og på det grundlag ønske om inklusion i forhold til ikke alene folkekirken, men også øvrige trossamfund på langt mere lige vilkår, end det tidligere har været tilfældet. Samtidig med, at der således særdeles synligt viser sig en paradoks polarisering, synes den danske pragmatisme langt om længe at slå igennem i forhold til religionsområdet, men på en mere inkluderende måde end tidligere. I forhold til en lang række spørgsmål om religion og familieforhold, og herunder ikke mindst spørgsmål om retlige konstruktioner af ægteskab, forældremyndighed med videre, viser rapporten derimod, at vi kun er ved begyndelsen af en fælles drøftelse, og at der fortsat er behov ikke alene for at finde løsninger, men for at identificere problemer. Her er det slående, at ikke mindst de mange, som ikke selv tilhører religiøse mindretal, i stort omfang mangler sprog til at erkende og forstå problemstillingerne. Endeligt viser denne rapport, at spørgsmålene om religion på arbejdsmarkedet endnu ikke har fundet deres leje. Hidtidige normer i Danmark har været, at religion alene kunne anses for at være et relevant kriterium på arbejdsmarkedet, hvis det var af afgørende betydning i forhold til en konkret stillingsbesættelse på det klart religiøse arbejdsmarked, mens det klart sekulære arbejdsmarked har haft juridisk opbakning til at afvise alle religiøse ønsker fra ansatte. Denne rapport viser, at der i praksis ønskes en langt mere pragmatisk holdning til alment forståelige ønsker om religiøs praksis, der kan kombineres med at indgå i fællesskabet på en arbejdsplads, og den viser samtidig – i lighed med nylige afgørelser fra Ligebehandlingsnævnet – at der er plads til større religiøse loyalitetskrav på det blandet religiøst-sekulære arbejdsmarked, end hidtil antaget. Der synes at være en tendens til religiøs branding på vej, som ikke er blevet set tidligere. Det er imidlertid et felt, hvor man fortsat må forvente nogen udvikling, før der foreligger en endelig afklaring.

Introduction / Ezra Chitando -- African traditional religion and climate change : perspectives from Zimbabwe / Tabona Shoko -- The climate crisis : mitigation and control through Emaswati indigenous knowledge / Sonene Nyawo -- The nexus between indigenous beliefs on environment and climate change adaptation amongst the Sengwer in Embobut Forest, Kenya / Loreen Maseno & King'asia Mamati -- An African ecofeminist appraisal of the value of indigenous knowledge systems in responding to environmental degradation and climate change / Lilian C. Siwila -- Women, indigenous knowledge systems and climate change in Kenya / Susan Mbula Kilonzo -- Putting words into action : the role of the church in addressing climate change in Ghana / Beatrice Okyere-Manu and Stephen Nkansah Morgan -- The mainline churches and climate change in Uganda / David Andrew Omona -- An overview of the response of Catholics in Africa to the Laudato Si's call for creation care / George C. Nche -- Youth and climate change in the United Church of Zambia / Damon Mkandawire -- Hinduism and climate change in Africa / Elizabeth Pulane Motswapong -- Risk reduction interventions, building resilience and adaptation to climate change in northeastern Kenya : a review of the response by the Islamic Relief Worldwide / Hassan Juma Ndzovu -- The religio-spiritual and sacred dimensions of climate-induced conflicts : a research agenda / Joram Tarusarira and Damaris S. Parsitau -- African religious leaders and climate change financing / Veronica Nonhlanhla Gundu-Jakarasi -- Climate change as a multi-layered crisis for humanity / Ernst M. Conradie.

ObjectiveThis study examines how commitment to sectarian Protestant religious groups and fundamentalist beliefs in the inerrancy of the Bible influence basic scientific literacy.MethodsI analyze data from the 2006 General Social Survey (N = 1,780), which included a 13‐point examination of scientific facts and reasoning. Ordinary least squares regression models are estimated to determine the impact of religious affiliations and beliefs net of other control variables such as race, gender, education, income, region, and rural residence.ResultsAnalyses show that sectarian Protestants, Catholics, and people with fundamentalist beliefs in the inerrancy of the Bible have significantly lower levels of scientific literacy when compared with secular Americans. Religious differences are identifiable in multivariate analyses controlling for other demographic factors.ConclusionsReligion plays a sizeable role in the low levels of scientific literacy found in the United States, and the negative impact of religious factors is more substantial than gender, race, or income.