Suchergebnisse

Part 1: Why do we Hate? -- Chapter 1: Race, Religion, Rhetoric: Theories of Prejudice and Othering -- Chapter 2: The Hatred unto Death: When Prejudice Becomes Killing and Genocide Special Focus: What is Religious Hatred? Part 2: Bridges from the Past -- Chapter 3: The Oldest Prejudice? Christian Anti-Semitism from the Gospels to Luther -- Chapter 4: Kafir and Turks: Christians and Muslims through History -- Chapter 5: Enlightenment, Citizenship, and Race: The Modern Hatred of Jews, Muslims and People of Colour Special Focus: Why did the Holocaust happen? Part 3: Contemporary Western Hatreds -- Chapter 6: The West's Eternal Jewish Question? Politics, Anti-Semitism, and Holocaust Denial -- Chapter 7: ?Why do they hate us?? and Why do we hate them? Contemporary Western Islamophobias Special Focus: Are Anti-Semitism and Islamophobia Connected? Part 4: Prejudice Beyond the West -- Chapter 8: From People of the Book to Enemies of Islam: Islamic Anti-Semitism and Palestine-Israel -- Chapter 9: Killing for the Buddha: Islamophobia in the Buddhist World -- Chapter 10: Hindus and the Fatherland: Hindutva as Hatred Special Focus: Can we Regulate Against Religious Hatred? Epilogue: The Good News: Dialogue, Civil Rights, and Peacebuilding Bibliography Index

Setting the debate in context -- Books and beliefs: choosing and interpreting texts -- Authority figures: Jesus and the others -- God, gods, and reality -- Religions: the good, the bad, and the ugly -- Women, bodies, and gender -- Human animals, non-human animals, and the universe around us -- Living in a religiously diverse, post-christian and post-secular world

Preface, Leonard Swidler (Temple University, USA) -- Forward, Alan Race (University of Winchester, UK) -- 1. Dialogue before Dialogue, David Thomas (University of Birmingham, UK) -- 2. The Contemporary Context of Muslim-Christian Dialogue, Paul Hedges (University of Winchester, UK) -- 3. Can those Chosen by God Dialogue with Others?, Reuven Firestone (University of Southern California and Hebrew Union College, USA) -- 4. Interreligious Dialogue as Lay, Institutional, and Academic: Muslim Perspectives, Khaleel Mohammed (San Diego State University, USA) -- 5. Gender and Muslim-Christian Dialogue, Anne Hege Grung (University of Oslo, Norway) -- 6. Applying Sharia Principles of Religious Tolerance to the Protection of Children: Nigerian Religious Conflict and Reconciliation amongst Muslims and Christians, Yusuff J. Amuda (International Islamic University, Malaysia) -- 7. Peace-building Through Interfaith Dialogues: The DRC Model, Jean-Daniel Kabati (University of Kwazalu Natal, South Africa) -- 8. Initiative and Response: The Future of Muslim-Christian Dialogue, Douglas Pratt (University of Waikato, New Zealand, and University of Bern, Switzerland) -- 9. Christian Responses to Islamophobia, Ray Gaston (Queen's Foundation for Ecumenical Theological Education, UK) -- 10. Christian Muslim Relations in the USA: A Postmodern Analysis after 9/11, Clinton Bennett (State University of New York, USA) -- 11. 'Bringing Faith Back In': Muslim and Christian Approaches to Nuclear (Non-)Proliferation and Disarmament, Shirin Shafaie (School of Oriental and African Studies (SOAS), University of London, UK) -- 12. Vatican and World Council of Church Initiatives: Weaving Interreligious Threads on Ecumenical Looms, Clare Amos (World Council of Churches) -- Bibliography -- Index.

Negotiating Christian identity: exploring the theology of religions -- Conversing between 'religions': exploring interreligious dialogue -- Radical openness to religious others: assessing the pluralist hypothesis -- Radical difference and religious others: the particularist agenda -- Listening to the sounds of silence: feminist challenges to, and perspectives on, the regnant discourse -- The plurality and particularity of religions: beyond the impasse? -- By way of conclusion: some reflections on religious ethics in an interreligious global context

"Ultimacy," it is argued, is not an area that academic studies in theology nor the study of religion can properly investigate; nevertheless, it is also illegitimate to argue therefore that claims to it are simply linguistic power plays. Using an autobiographical methodology, the author explores how their own "imagined" "mystical" experience and scholarly studies may shed light on approaching the study of religious experience, noting particularly work by Rudolf Otto, Robert Sharf, Gregory Shushan, and Ann Taves. Reflections are offered on studying religious experience, approaching ultimacy, and the relationship of theological and religious studies. Moreover, some critical and decolonial perspectives are brought to bear both on the author's own work, academic studies, and contemporary debates around studying what may be termed "mysticism" or religious experience. The author also argues that the autobiographical and reflexive model offered herein may be a useful perspective for scholarship in the study of religion. ; Published version

While classically posited as the separation of religion from public life, it is suggested that the contemporary secular public sphere in multicultural contexts has become a habitat for interfaith dialogue. Looking at dynamics in classical secular theory as well as some recent theorists of secularism and multiculturalism, most particularly Jürgen Habermas, Charles Taylor, Tariq Modood, and Rajeev Bhargava, it is shown that far from being hostile to religion much of the practice of secularism is often entwined with particular discourses of religious norms. Using spatial theory, especially that of Lefebvre, four cameos from the UK, USA, Singapore, and India are used as indicative of the way that interfaith discourse is embedded in various aspects of the secular public sphere from governmental, through official Non-Governmental Organisations (NGOs), to grassroots levels such that as forum externum religion is accepted in this space as interfaith dialogue. It is argued that a conceptual linkage of interfaith motifs is, if not inherent, then at least embedded in the secular realm in the contemporary multicultural context. ; Published version

"Ultimacy," it is argued, is not an area that academic studies in theology nor the study of religion can properly investigate; nevertheless, it is also illegitimate to argue therefore that claims to it are simply linguistic power plays. Using an autobiographical methodology, the author explores how their own "imagined" "mystical" experience and scholarly studies may shed light on approaching the study of religious experience, noting particularly work by Rudolf Otto, Robert Sharf, Gregory Shushan, and Ann Taves. Reflections are offered on studying religious experience, approaching ultimacy, and the relationship of theological and religious studies. Moreover, some critical and decolonial perspectives are brought to bear both on the author's own work, academic studies, and contemporary debates around studying what may be termed "mysticism" or religious experience. The author also argues that the autobiographical and reflexive model offered herein may be a useful perspective for scholarship in the study of religion. ; Published version

AbstractThis article theorizes the self-immolation of alleged Falun Gong practitioners in Tiananmen Square in 2001 in relation to literature on martyrdom, self-immolation, and political protest. It explores the cultural context in relation to Buddhist traditions of self-immolation, Chinese political protest, and other uses of self-immolation as political protest. It will seek to expand the analysis of why these self-immolations may be said to have "failed" as a form of protest, and present a set of four key factors. Issues of legitimation and authority in the events and their representation will be raised, especially the contested nature of whether the self-immolations were "religious," looking at the different meanings of this term in Chinese and Western contexts. It is argued that both secular and religious self-immolation can be seen as legitimate in the public sphere.