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Khamr: The Makings Of A Waterslams is a true story that maps the author’s experience of living with an alcoholic father and the direct conflict of having to perform a Muslim life that taught him that nearly everything he called home was forbidden.
A detailed account from his childhood to early adulthood, Jamil F. Khan lays bare the experience of living in a so-called middle-class Coloured home in a neighbourhood called Bernadino Heights in Kraaifontein, a suburb to the north of Cape Town. His memories are overwhelmed by the constant discord that was created by the chaos and dysfunction of his alcoholic home and a co-dependent relationship with his mother, while trying to manage the daily routine of his parents keeping up appearances and him maintaining scholastic excellence.
Khan’s memories are clear and detailed, which in turn is complemented by his scholarly thinking and analysis of those memories. He interrogates the intersections of Islam, Colouredness and the hypocrisy of respectability as well as the effect perceived class status has on these social realities in simple yet incisive language, giving the reader more than just a memoir of pain and suffering.
Khan says about his debut book: "This is not a story for the romanticisation of pain and perseverance, although it tells of overcoming many difficulties. It is a critique of secret violence in faith communities and families, and the hypocrisy that has damaged so many people still looking for a place and way to voice their trauma. This is a critique of the value placed on ritual and culture at the expense of human life and well-being, and the far-reaching consequences of systems of oppression dressed up as tradition."
“Whenever I see a Manyano woman, I see a woman who has the world in her hands and has the power to make things change because of the power that is prayer”. - Stella Shumbe
“As a Manyano, you listen to painful journeys and experiences of people … They talk about abuse at home, unemployment, children who are reckless and all the sensitive things you can think of … We come together to share our pain and struggles.’ - Nobuntu Madwe
Lihle Ngcobozi, herself the progeny of three generations of Manyano women, takes an original, fresh look at the meaning of the Manyano. Between male-dominated struggle narratives and Western feminist misreadings, this church-based women's organisation has become a mere footnote to history.
Long overlooked as the juggernaut of black women’s organising that it has been and continues to be, the Manyano has immense historical and cultural meaning in black communities across the country. To this day, it is still evolving to meet the changing needs of black South Africans. Here, the Manyano women speak for themselves, in an African feminist meditation rendered by one of their own.
Originally broadcast on CBC Radio's Ideas as a series of interviews, Ellul's first-person approach here makes his ideas accessible to readers looking for new ways of understanding our society. Perspectives on Our Age also gives unique new insight into Ellul's life, his work, and the origins and development of his beliefs and theories.
Demography drives religious change. High-fertility societies, like most of contemporary Africa, tend to be fervent and devout. The lower a population's fertility rates, the greater the tendency for people to detach from organized or institutional religion. Thus, fertility rates supply an effective gauge of secularization trends. In Fertility and Faith , Philip Jenkins maps the demographic revolution that has taken hold of many countries around the globe in recent decades and explores the implications for the future development of the world's religions. Demographic change has driven the secularization of contemporary Western Europe, where the revolution began. Jenkins shows how the European trajectory of rapid declines in fertility is now affecting much of the globe. The implications are clear: the religious character of many non-European areas is highly likely to move in the direction of sweeping secularization. And this is now reshaping the United States itself. This demographic revolution is reshaping Christianity, Buddhism, Islam, Hinduism, and Judaism. In order to accommodate the new social trends, these religions must adapt to situations where large families are no longer the norm. Each religious tradition will develop distinctive emphases concerning morality, gender, and sexuality, as well as the roles of clergy and laity in the faith's institutional structures. Radical change follows great upheaval. The tidal shift is well underway. With Fertility and Faith , Philip Jenkins describes this ongoing phenomenon and envisions our collective religious future.
Wessinger (history of religions, Loyola U.) presents 18 papers that explore three interrelated patterns of some millennial religious movements: violence by outsiders, the initiation of violence to preserve religious goals, and millennial ideologies that sanction violence. Among the various groups treated in the articles are the Mormons, the Branch Davidians at Waco, the Maoists of the Great Leap Forward, Rastafarians, the People's Temple at Jonestown, and the Khmer Rouge.
This book contains fifteen essays, each first presented as the annual Tanner lecture at the conference of the Mormon History Association by leading historians and religious studies scholars, approaching Mormon history from a wide variety of angles, from gender to globalization. Renowned in their own fields but relatively new to the study of Mormon history at the time of their lecture, the scholars bring their own expertise to understanding Mormonism's past and present. Examining Mormon history from an outsider's perspective, they ask intriguing questions, share fresh insights and perspectives, analyze familiar sources in unexpected ways, and place Mormonism in broader scholarly debates. Several essays place Mormonism within the currents of American religious history - for example, by placing Joseph Smith and other Latter-day Saints in conversation with Emerson, Nat Turner, fellow millenarians, and freethinkers. Other essays explore the creation of Mormon identities, demonstrating how Mormons created a unique sense of themselves as a distinct people. Historians of the American West examine Mormon connections with American imperialism, the Civil War, and the cultural landscape. Finally, essayists study recent Latter-day Saint growth around the world in recent decades, including in Africa, within the context of the study of global religions.
Ruhi Ramazani is widely considered the dean of Iranian foreign policy study, having spent the past sixty years studying and writing about the country's international relations. In "Independence without Freedom, " Ramazani draws together twenty of his most insightful and important articles and book chapters, with a new introduction and afterword, which taken together offer compelling evidence that the United States and Iran will not go to war.
The volume's introduction outlines the origins of Ramazani's early interest in Iran's international role, which can be traced to the crushing effects of World War II on the country and Iran's historic decision to free its oil industry from the British Empire. In the afterword, he discusses the reasons behind America's poor understanding of Iranian foreign policy, articulates the fundamentals of his own approach to the study of Iran--including the nuclear dispute--and describes the major instruments behind Iran's foreign efforts. Independence without Freedom will serve as a crucial resource for anyone interested in the factors and forces that drive Iranian behavior in world politics.
Through years of fieldwork in the state of Oaxaca, Mexico, art historian and archaeologist Alessia Frassani formulated a compelling question: How did Mesoamerican society maintain its distinctive cultural heritage despite colonization by the Spanish? In Building Yanhuitlan, she focuses on an imposing structure - a sixteenth-century Dominican monastery complex in the village of Yanhuitlan. For centuries, the buildings have served a central role in the village landscape and the lives of its people. Ostensibly, there is nothing indigenous about the complex or the artwork inside. So how does such a place fit within the Mixteca, where Frassani acknowledges a continuity of indigenous culture in the towns, plazas, markets, churches, and rural surroundings? To understand the monastery complex - and Mesoamerican cultural heritage in the wake of conquest - Frassani calls for a shifting definition of indigenous identity, one that acknowledges the ways indigenous peoples actively took part in the development of post-conquest Mesoamerican culture. Frassani relates the history of Yanhuitlan by examining the rich store of art and architecture in the town's church and convent, bolstering her account with more than 100 color and black-and-white illustrations. She presents the first two centuries of the church complex's construction works, maintenance, and decorations as the product of cultural, political, and economic negotiation between Mixtec caciques, Spanish encomenderos, and Dominican friars. The author then ties the village's present-day religious celebrations to the colonial past, and traces the cult of specific images through these celebrations' history. Cultural artifacts, Frassani demonstrates, do not need pre-Hispanic origins to be considered genuinely Mesoamerican - the processes attached to their appropriation are more meaningful than their having any pre-Hispanic past. Based on original and unpublished documents and punctuated with stunning photography, Building Yanhuitlan combines archival and ethnographic work with visual analysis to make an innovative statement regarding artistic forms and to tell the story of a remarkable community.
Despite all the hype surrounding the "New Atheism," the United States remains one of the most religious nations on Earth. In fact, 95% of Americans believe in God-a level of agreement rarely seen in American life. The greatest divisions in America are not between atheists and believers, or even between people of different faiths. What divides us, this groundbreaking book shows, is how we conceive of God and the role He plays in our daily lives. America's Four Gods draws on the most wide-ranging, comprehensive, and illuminating survey of American's religious beliefs ever conducted to offer a systematic exploration of how Americans view God. Paul Froese and Christopher Bader argue that many of America's most intractable social and political divisions emerge from religious convictions that are deeply held but rarely openly discussed. Drawing upon original survey data from thousands of Americans and a wealth of in-depth interviews from all parts of the country, Froese and Bader trace America's cultural and political diversity to its ultimate source-differing opinions about God. They show that regardless of our religious tradition (or lack thereof), Americans worship four distinct types of God: The Authoritative God-who is both engaged in the world and judgmental; The Benevolent God-who loves and helps us in spite of our failings; The Critical God-who catalogs our sins but does not punish them (at least not in this life); and The Distant God-who stands apart from the world He created. The authors show that these four conceptions of God form the basis of our worldviews and are among the most powerful predictors of how we feel about the most contentious issues in American life. This updated edition includes a new preface and afterword in which the authors reflect on their goals in writing this book, and explore trends that have developed since the initial publication. America's Four Gods provides an invaluable portrait of how we view God and therefore how we view virtually everything else.
Combining vivid ethnographic storytelling and incisive theoretical analysis, New Monasticism and the Transformation of American Evangelicalism introduces readers to the fascinating and unexplored terrain of neo-monastic evangelicalism. Often located in disadvantaged urban neighborhoods, new monastic communities pursue religiously inspired visions of racial, social, and economic justice-alongside personal spiritual transformation-through diverse and creative expressions of radical community For most of the last century, popular and scholarly common-sense has equated American evangelicalism with across-the-board social, economic, and political conservatism. However, if a growing chorus of evangelical leaders, media pundits, and religious scholars is to be believed, the era of uncontested evangelical conservatism is on the brink of collapse-if it hasn't collapsed already. Wes Markofski has immersed himself in the paradoxical world of evangelical neo-monasticism, focusing on the Urban Monastery-an influential neo-monastic community located in a gritty, racially diverse neighborhood in a major Midwestern American city. The resulting account of the way in which the movement is transforming American evangelicalism challenges entrenched stereotypes and calls attention to the dynamic diversity of religious and political points of view which vie for supremacy in the American evangelical subculture. New Monasticism and the Transformation of American Evangelicalism is the first sociological analysis of new monastic evangelicalism and the first major work to theorize the growing theological and political diversity within twenty-first-century American evangelicalism.
Teaching Spirits offers a thematic approach to Native American religious traditions. Within the great multiplicity of Native American cultures, Joseph Epes Brown has perceived certain common themes that resonate within many Native traditions. He demonstrates how themes within native traditions connect with each other, at the same time upholding the integrity of individual traditions. Brown illustrates each of these themes with in-depth explorations of specific native cultures including Lakota, Navajo, Apache, Koyukon, and Ojibwe. Brown demonstrates how Native American values provide an alternative metaphysics that stand opposed to modern materialism. He shows how these spiritual values provide material for a serious rethinking of modern attitudes - especially toward the environment - as well as how they may help non-native peoples develop a more sensitive response to native concerns. Throughout, he draws on his extensive personal experience with Black Elk, who came to symbolize for many the greatness of the imperiled native cultures.
In "Have a Nice Doomsday," Nicholas Guyatt searches for the truth behind a startling statistic: 50 million Americans have come to believe that the apocalypse will take place in their lifetime. They're convinced that, any day now, Jesus will snatch up his followers and spirit them to heaven. The rest of us will be left behind to endure massive earthquakes, devastating wars, and the terrifying rise of the Antichrist. But true believers aren't sitting around waiting for the Rapture. They're getting involved in debates over abortion, gay rights, and even foreign policy. Are they devout or deranged? Does their influence stretch beyond America's religious heartland--perhaps even to the White House?
Journeying from Texas megachurches to the southern California deserts--and stopping off for a chat with prophecy superstar Tim LaHaye--Guyatt looks for answers to some burning questions: When will Russia attack Israel and ignite the Tribulation? Does the president of Iran appear in Bible prophecy? And is the Antichrist a homosexual?
Bizarre, funny, and unsettling in equal measure, "Have a Nice Doomsday" uncovers the apocalyptic obsessions at the heart of the world's only superpower.
What does race have to do with religion? According to Khyati Y. Joshi, quite a bit. In this compelling look at the ways that second generation Indian Americans develop and change their sense of ethnic identity, she reveals how race and religion interact, intersect, and affect each other in a myriad of complex ways. In a society where Christianity and whiteness are the norm, most Indian Americans are both racial and religious minorities. At the same time - perceived as neither black nor white - they are a racially ambiguous population. One result of these factors is the racialization of religion, on which Joshi offers important insights in the wake of 9/11 and the intensified backlash against Americans who look Middle Eastern and South Asian. Drawing on case studies and in-depth interviews with forty-one second-generation Indian Americans, Joshi analyzes their experiences involving religion, race, and ethnicity from elementary school to adulthood. She shows how their identity has developed differently from their parents' and their non-Indian peers', and how religion often exerted a dramatic effect. She maps the many crossroads that they encounter as they navigate between home and religious community, family obligations and school, and a hope to retain their ethnic identity, while also feeling disconnected from their parents' generation. Through her candid insights into the internal conflicts that contemporary Indian Americans face as they negotiate this pastiche of experiences, and the religious and racial discrimination they encounter, Joshi provides a timely window into the ways that race, religion, and ethnicity coincide in day-to-day life.
How do ordinary Muslims deal with and influence the increasingly pervasive Islamic norms set by institutions of the state and religion? Becoming Better Muslims offers an innovative account of the dynamic interactions between individual Muslims, religious authorities, and the state in Aceh, Indonesia. Relying on extensive historical and ethnographic research, David Kloos offers a detailed analysis of religious life in Aceh and an investigation into today's personal processes of ethical formation. Aceh is known for its history of rebellion and its recent implementation of Islamic law. Debunking the stereotypical image of the Acehnese as inherently pious or fanatical, Kloos shows how Acehnese Muslims reflect consciously on their faith and often frame their religious lives in terms of gradual ethical improvement. Revealing that most Muslims view their lives through the prism of uncertainty, doubt, and imperfection, he argues that these senses of failure contribute strongly to how individuals try to become better Muslims. He also demonstrates that while religious authorities have encroached on believers and local communities, constraining them in their beliefs and practices, the same process has enabled ordinary Muslims to reflect on moral choices and dilemmas, and to shape the ways religious norms are enforced. Arguing that Islamic norms are carried out through daily negotiations and contestations rather than blind conformity, Becoming Better Muslims examines how ordinary people develop and exercise their religious agency.
Hasidism, a movement many believed had passed its golden age, has had an extraordinary revival since it was nearly decimated in the Holocaust and repressed in the Soviet Union. Hasidic communities, now settled primarily in North America and Israel, have reversed the losses they suffered and are growing exponentially. With powerful attachments to the past, mysticism, community, tradition, and charismatic leadership, Hasidism seems the opposite of contemporary Western culture, yet it has thrived in the democratic countries and culture of the West. How? Who Will Lead Us? finds the answers to this question in the fascinating story of five contemporary Hasidic dynasties and their handling of the delicate issue of leadership and succession. Revolving around the central figure of the rebbe, the book explores two dynasties with too few successors, two with too many successors, and one that believes their last rebbe continues to lead them even after his death. Samuel C. Heilman, recognized as a foremost expert on modern Jewish Orthodoxy, here provides outsiders with the essential guide to continuity in the Hasidic world.
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