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Contents -- Acknowledgments -- Preface -- Notes -- Bibliography -- Chapter 1: Love, Marriage and Class -- Romantic Love and Social Classes -- Notes -- Bibliography -- Chapter 2: Before the Movies: The Cross-Class Romance in Fiction -- The Early Modern Novel: Cross-Class Seduction -- The Early Modern Novel: Cross-Class Romance and Marriage -- Readers and Social Experiences -- American Fiction -- Notes -- Bibliography -- Chapter 3: From Attraction and the One-Reeler to the Feature -- Cinema of Attractions -- Seduction and Romance in the One-Reeler

A Sociology of World Religions presents a comparative analysis of the world's religions, focusing on the differences and interrelationships between religious elites and lay masses. In each case the volume contextualizes how the relationships between these two religious forms fit within, and are influenced by, the wider socio-political environment. After introducing the book's major themes, the volume introduces and builds upon an analysis of Weber's model of religious action, drawing on Durkheim, Marxist scholars, and the work of contemporary sociologists and anthropolgists. The following chapters each focus on major religious cultures, including Hinduism, Buddhism, Catholicism, Protestantism, Islam, Judaism, and the religions of China and Japan. This ambitious project is the first to offer a comparison of the popular, or folk, forms of religion around the world. Sharot's accessible introductions to each of the world religions, synthesizing a vast literature on popular religion from sociology, anthropology, and historians of religion, make the project ideal for course use. His comparative approach and original analyses will prove rewarding even for experts on each of the world religions

AbstractIn their address to a predominantly female readership, fan magazines of the 1930s asserted that Hollywood was one place in which women were not subordinated to men as female stardom was superior to that of male stardom. The magazines' representations of male actors were both compliant with, and resistant to, the tough‐guy image of hegemonic masculinity. The personas of most 'leading men' who led the supporting casts of female stars were represented as softer forms of masculinity than that of the majority of male stars. The on‐screen hard forms of masculinity of male stars were softened by the magazines' reports of their off‐screen personas, and the personas of some actors were presented as a bipolar masculinity that combined soft and hard forms.

Sociologists and anthropologists who have studied millennial movements in a comparative perspective have almost completely ignored the movements among Jews in the Diaspora. Historians have studied particular Jewish messianic outbursts and have also provided general surveys of Jewish millennial expectations and 'false' messiahs, but none have offered a systematic analysis of possible social causes and few have made any comparison with non-Jewish millennial movements. Gershom Scholem, the author of Sabbatai Sevi, by far the most outstanding work on Jewish messianism, puts the weight of explanation on the immanent development of ideas in Judaism and tends to discountenance possible social causes.

The need for comparative studies of Jewish communities has occasionally been argued, but apart from largely typological comparisons of Jewish polities, there have been few, if any, attempts at a sociological comparative study of Jewish communities. Nearly all the sociological studies of Judaism have restricted their analysis to the Jewish community in the United States, and it is possible that their findings possess little generality beyond that society.