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The medieval Christian Church was slow in developing a comprehensive theology or canon law of marriage, but it did establish certain principles of great significance in social life. Sexual morality was the same for both sexes, all classes and all nations. Marriage was monogamous, and close or incestuous marriages were forbidden. A uniform sexual morality worked to create uniform or commensurable household units. The requirement of monogamy and the incest prohibition prevented powerful males from monopolizing women. And monogamy and a stricter sexual morality were precon ditions for the formation, from the eleventh century, of agnatic lineages. Finally, religious writers of the period, particularly the authors of saints' lives, made frequent use of familial images. The article contends that these images can be used in investigating the emotional life of medieval families.

International audience ; In this paper I explore the ways and extents to which religious identifications and affiliations become instrumental political resources for ascertaining hierarchical relations among social groups and individuals, with extensive use of gendered metaphors referring to different categories of people as whether effeminate or truly manly, and actual women often used as a currency of exchange. In particular, I explore gendered ethno-religious ideologies and the instrumentality of gender and religious categories in relation to intermarriage and religious endogamy. Ultimately, I conclude with revealing a hidden reality of women's agency.

International audience ; In this paper I explore the ways and extents to which religious identifications and affiliations become instrumental political resources for ascertaining hierarchical relations among social groups and individuals, with extensive use of gendered metaphors referring to different categories of people as whether effeminate or truly manly, and actual women often used as a currency of exchange. In particular, I explore gendered ethno-religious ideologies and the instrumentality of gender and religious categories in relation to intermarriage and religious endogamy. Ultimately, I conclude with revealing a hidden reality of women's agency.

Cover Page -- Dedication -- Title Page -- Copyright Page -- Contents -- Acknowledgments -- Introduction: The Problem of Naming -- PART I PROTEST AS UPHEAVAL AND RETRIEVAL -- 1 Revolutions and Ruins: The 1960s and the Paradoxes of Interpretation -- 2 The Identity of Crisis: Postmodernity and the 1960s -- PART II PROTEST AND IRONY -- 3 The Stirrings of Change: Civil Rights and the Ideology of Race -- 4 The Critique of Mass Culture and the End of Ideology -- 5 The Ideology of Gender and the Rebirthing of Feminism -- PART III HOPEFUL PESSIMISTS -- 6 The End of Epistemology and The Death of Foundationalism -- 7 The Death Beyond the Death of God: Radical Theology in the 1960s -- PART IV HESITANT RADICALS -- 8 A Secular Voice Against Secularity -- 9 Radical Retrieval: Evangelicals and the Story of the 1960s -- PART V CONCLUSION -- 10 The Migration of Conviction: From Protest to Retrieval and Back Again -- Bibliography

This research investigates King Mongkut's vision of modernity as expressed through the medium of Phra Nakhon Kiri in Phetchaburi. King Mongkut used hierarchically traditional architecture as a means of bolstering national pride and legitimising claims to the right of kingship. Simultaneously, a political position of Siam as a modern state was manifested through European-Sino-Siamese hybrid architectural styles in the mid-nineteenth century. In addition, the bell-shaped pagoda style within the site complex reflected his religious reform directed at upgrading monastic practices and purifying the canon. His reformed Buddhist sect, Thammayut, is characterised as rational, intellectual, and humanistic. Such religious reform was integrated with scientific knowledge, which he had learned during his contact with Christian missionaries as a monk and later as king.

Integral to the development of group consciousness is the establishment of independent entities, which allow individuals to develop a common identity and solidarity. In the case of African Americans, the black church has facilitated racial group consciousness by bringing blacks together and advocating a belief system that emphasizes justice and community, commonly referred to as the social gospel. In contrast to the social gospel, the prosperity gospel emphasizes individualism and material gain. Scholars and critics argue its growth in the black religious discourse may erode the group cohesion developed by the social gospel. Using a unique data set that measures support for these religious belief systems and black group consciousness, I find support for these assertions. Furthermore, the results demonstrate that the nature of these relationships is contingent upon exposure to religious institutions.

The main purpose of this study was to investigate the relationship between personal religious orientation and ethical ideologies. Demographic variables were also taken into consideration as moderators to examine if moderating effects exist. 265 questionnaires were collected to test
the conceptual framework. We found that personal religious orientation is significantly negatively correlated with relativism, but nonsignificantly correlated with idealism. Age and education have moderate effects on the relationship between personal religious orientation and ethical ideology.
The theoretical and practical implications of religious orientation and ethical ideology are also discussed.

This paper presents the existence of Nahdlatul Ulama' (NU) in the midst of the emergence of a new flow and ideology that developed in Indonesia. Although Indonesia is not an Islamic ideology, the growing Islamic population in Indonesia makes Indonesian Muslims an easy target for activists of Islamic movements from outside Indonesia to campaign for their movement to become a major movement in Indonesia. Currently, there are many streams and religious ideologies which are crucially opposed to Ahlus Sunnah wal Jamaah (ASWAJA), such as Shia, Wahabi, Hizbut Tahrir, or known as Islam Transnasional, a movement that is not native to Indonesia. The existence of this political organization is not born from the struggle of identity to Indonesia-an authentic, but rather moved, taken or imported from other countries that tend not to fit the context to Indonesiaan. Islam Transnasional is another name for radical Islam, Islam Kanan, Islamic fundamentalism and puritanical Islam. Ironically, they came at almost the same time, thereby posing a challenge for Nahdlatul Ulama 'organization in its organizational development and dakwah. Therefore, each of these groups makes the Nahdlatul Ulama residents' targets to be recruited into their cadres. Therefore, we need to be alert to the organization, so the unity of the Unitary State of Indonesia remains intact and maintained in accordance with the purpose and desire founding father