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Exploration of a DDC/UDC View of Religion
EPC Exhibit 134-11.3 May 12, 2011 THE LIBRARY OF CONGRESS Dewey Section To: Caroline Kent, Chair Decimal Classification Editorial Policy Committee Cc: Members of the Decimal Classification Editorial Policy Committee Karl E. Debus-López, Chief, U.S. General Division From: Giles Martin, Assistant Editor Dewey Decimal Classification OCLC Online Computer Library Center, Inc Re: Chronological/regional view of 200 Religion For some time now we have been exploring the development of an alternative view of 200 Religion to reduce the perceived Christian bias in the standard notational sequence for religions in 200. The UDC 2 Religion schedule, revised in 2000, includes a chronological/regional view of religion that is a promising model for such an alternative arrangement. Much of the work on this has been done by Ia McIlwaine (formerly the editor-in-chief of the Universal Decimal Classification – UDC) and Joan Mitchell. I have attached a paper that they presented on the subject as Appendix 2 to this exhibit. The paper’s citation is: McIlwaine, Ia, and Joan S. Mitchell. 2006. ―The New Ecumenism: Exploration of a DDC/UDC View of Religion.‖ In Knowledge Organization for a Global Learning Society: Proceedings of the 9th International ISKO Conference, 4-7 July 2006, Vienna, Austria, edited by Gerhard Budin, Christian Swertz, and Konstantin Mitgutsch, p. 323-330. Würzberg: Ergon. I have also attached a top-level summary of the arrangement of religions and sects in UDC 2 Religion as Appendix 1. As can be seen in Appendix 1, at the top level UDC uses three principles of arrangement: (1) It generally arranges religions chronologically in order of the foundation of the world’s major religions, though the grouping at 25 (Religions of antiquity. -
The Democratic Process: Promises and Challenges
DOCUMENT RESUME ED 480 425 SO 035 277 AUTHOR Bragaw, Donald, Ed. TITLE The Democratic Process: Promises and Challenges. INSTITUTION Street Law, Inc., Washington, DC.; Social Science Education Consortium, Inc., Boulder, CO.; Council of Chief State School Officers, Washington, DC.; Constitutional Rights Foundation, Los Angeles, CA.; Constitutional Rights Foundation, Chicago, IL.; American Forum for Global Education, New York, NY. SPONS AGENCY Office of Educational Research and Improvement (ED), Washington, DC. ISBN ISBN-0-94467-73-5 PUB DATE 2003-00-00 NOTE 230p.; A Resource Guide produced for the Democracy Education Exchange Project (DEEP). CONTRACT R304A010002B AVAILABLE FROM American Forum for Global Education, 120 Wall Street, Suite 2600, New York, NY 10005. Tel: 212-624-1300; Fax: 212-624- 1412; e-mail: [email protected]; Web site: http://www.globaled.org/. For full text: http://www.globaled.org/ DemProcess.pdf. PUB TYPE Books (010) Collected Works General (020) -- Guides Classroom Teacher (052) EDRS PRICE EDRS Price MF01/PC10 Plus Postage. DESCRIPTORS *Democracy; *European History; Foreign Countries; *Geographic Regions; Global Education; Middle Schools; Secondary Education; Social Studies IDENTIFIERS *Europe (East) ABSTRACT When the Berlin Wall (East Germany) came down, it symbolically foretold the end of the Soviet Union domination of Eastern Europe and Central Asia. This resource guide examines the process toward democratization occurring in those regions. The guide updates the available classroom material on the democratic process. It is divided into three sections: (1) "Promises and Challenges" (contains five essays and nine lessons); (2) "Voices of Transition" (contains eight essays and eight lessons); and (3) "Fostering a Democratic Dialogue" (contains 3 essays and eight lessons) .Includes six maps. -
What Are We Studying? a Sociological Case for Keeping the "Nova"
Eileen Barker What are we studying? A sociological case for keeping the "Nova" Article (Accepted version) (Refereed) Original citation: Barker, Eileen (2004) What are we studying? A sociological case for keeping the "Nova". Nova religio, 8 (3). ISSN 1092-6690 DOI: 10.1525/nr.2004.8.1.88 © 2004 University of California Press This version available at: http://eprints.lse.ac.uk/17148/ Available in LSE Research Online: August 2013 LSE has developed LSE Research Online so that users may access research output of the School. Copyright © and Moral Rights for the papers on this site are retained by the individual authors and/or other copyright owners. Users may download and/or print one copy of any article(s) in LSE Research Online to facilitate their private study or for non-commercial research. You may not engage in further distribution of the material or use it for any profit-making activities or any commercial gain. You may freely distribute the URL (http://eprints.lse.ac.uk) of the LSE Research Online website. This document is the author’s final accepted version of the journal article. There may be differences between this version and the published version. You are advised to consult the publisher’s version if you wish to cite from it. Perspective: What Are We Studying? A Sociological Case for Keeping the “Nova” Eileen Barker ABSTRACT: The objective of this article is to encourage scholars of religion to retain an awareness of the significance of new religious movements (NRMs) being new. It arises as a response to three propositions made by J. -
On the Pagan Parallax a Sociocultural Exploration of the Tension Between Eclecticism and Traditionalism As Observed Among Dutch Wiccans 1
Proof version [The pomegranate 12.1 (2010) 49-70] On the Pagan Parallax A Sociocultural Exploration of the Tension between Eclecticism and Traditionalism as observed among Dutch Wiccans 1 Léon A. Van Gulik Abstract Post-modern nature religions face the challenge of justifying their practices and theology since there is no unbroken line between the classic and contemporary Paganisms of the Western world. Against the background of progressing historical knowledge, these religions constantly have to reinvent or recon- struct their traditions. At the same time, the present context is entirely different to that of when the classic Paganisms emerged. By discussing their roots in romanticism and expressivism, both the rele- vancy of the revived nature religions and the challenges they face, are explained. These issues are illus- trated by drawing on initial results of discourse analyses of on-line discussions between Dutch Wic- cans, yielding imaginative narratives of self-justification and self-identification amidst a continuous tension between traditionalism and eclecticism. Generalising these findings to contemporary Paganism at large, I have argued that the latter movement is counterbalancing sociohistorical developments by its changing acts of sanctioning, its aims to remain the maverick, and its constant striving for experien- tial receptivity creating an illusory idea of autonomous movement: the Pagan parallax. The Dutch cabaret artist Theo Maassen once said about dancing: “die eerste stap is altijd lullig” – “that first step is always shitty.”2 That is, the transition from walking to dancing is experienced as awkward. Picture this: one walks onto the dance floor, seemingly unaffected by the music, and then, merely as a function of reaching the desired spot, the bodily posture changes dramatically to facilitate the getting into the groove. -
CONTRIBUTORS Peg Aloi Has an MFA in English and Currently Teaches in the Department of Visual and Media Arts at Emerson College
CONTRIBUTORS Peg Aloi has an MFA in English and currently teaches in the Department of Visual and Media Arts at Emerson College, and at the Massachusetts College of Art. Her most recent book, The New Generation Witches: Teenage Witchcraft in Contemporary Culture (2007 Ashgate Press), was co-edited with Hannah Johnston, with whom she is currently collaborating on two more books: The Celluloid Bough: Cinema in the Wake of the Occult Revival and The Glass Cauldron: A History of Witches on Television. Peg is also a fi lm critic for the Boston Phoenix and an award-winning poet. Helen A. Berger, professor of sociology at West Chester University, is the author of three books: A Community of Witches; Voices from the Pagan Census (with Leach and Shaffer); Teenage Witches (with Douglas Ezzy), and editor of Magic and Witchcraft: Contemporary North America. She is currently engaged in a community study of the religious and spiritual life of Asheville, NC. Jenny Blain is Senior Lecturer in Applied Social Sciences at Sheffi eld Hallam University. Recent publications on shamanism, seidr, Heathenry and paganisms include Nine Worlds of Seid-Magic (Routledge 2002), Researching Paganisms (Blain, Ezzy & Harvey, Altamira 2004) and numerous articles and chapters, including ‘Now many of those things are shown to me which I was denied before’: Seidr, shamanism and journeying, past and present, for Studies in Religion/Sciences Religieuses in 2005. Her book with Robert Wallis on Sacred Sites Contested Rites/Rights was published by Sussex Academic Press in 2007. Henrik Bogdan, Ph.D., Department of Religious Studies and Theology, University of Gothenburg, is the author of Western Esotericism and Rituals of Initiation (SUNY, 2007) and numerous articles on various aspects of his three main areas of research: Western esotericism, New Religious Movements, and Masonic Initiatory Societies. -
Umi-Uta-1189.Pdf (299.6Kb)
PARTICIPATION, IDENTITY, AND SOCIAL SUPPORT IN A SPIRITUAL COMMUNITY by LA DORNA MCGEE Presented to the Faculty of the Graduate School of The University of Texas at Arlington in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS IN SOCIOLOGY THE UNIVERSITY OF TEXAS AT ARLINGTON December 2005 Copyright © by La Dorna McGee 2005 All Rights Reserved ACKNOWLEDGEMENTS I would like to express my deepest gratitude to my mom who always supported me in my endeavors. I would also like to thank Kathy Rowe, Jane Nicol, and Suzanne Baldon for their support. Lastly, I would like to thank my committee members for their extreme patience and guidance through this process. April 22, 2005 iii ABSTRACT PARTICIPATION, IDENTITY, AND SOCIAL SUPPORT IN A SPIRITUAL COMMUNITY Publication No. ______ La Dorna McGee, M.A. The University of Texas at Arlington, 2005 Supervising Professor: Frank Weed Paganism is a loosely organized community whose religious ideology incorporates the immanence of Deity. As a religious association with an ideology different from traditional Judeo-Christian faiths, members are often labeled as deviant and subjected to various negative sanctions. By relying on survey data collected on April 9-12, 1996 and in depth personal interviews collected on October 10-13, 1996, this study presents a model that best describes and explains acceptance and participation in Pagan spiritualism. This study identifies three characteristics associated with positive ratings of childhood religious affiliation (church disaffection, family closeness, and iv membership role), three characteristics associated with feelings of belonging to the Pagan community (church disaffection, social support, and participation), and finally examines a member’s disclosure of their Pagan identity as being a function of occupational prestige, weighing the costs of negative sanctions versus the Pagan value of openly expressing a Pagan identity, and self-efficacy. -
London School of Economics and Political Science Department of Government
London School of Economics and Political Science Department of Government Historical Culture, Conflicting Memories and Identities in post-Soviet Estonia Meike Wulf Thesis submitted for the degree of PhD at the University of London London 2005 UMI Number: U213073 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. Dissertation Publishing UMI U213073 Published by ProQuest LLC 2014. Copyright in the Dissertation held by the Author. Microform Edition © ProQuest LLC. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 Ih c s e s . r. 3 5 o ^ . Library British Library of Political and Economic Science Abstract This study investigates the interplay of collective memories and national identity in Estonia, and uses life story interviews with members of the intellectual elite as the primary source. I view collective memory not as a monolithic homogenous unit, but as subdivided into various group memories that can be conflicting. The conflict line between ‘Estonian victims’ and ‘Russian perpetrators* figures prominently in the historical culture of post-Soviet Estonia. However, by setting an ethnic Estonian memory against a ‘Soviet Russian’ memory, the official historical narrative fails to account for the complexity of the various counter-histories and newly emerging identities activated in times of socio-political ‘transition’. -
A Reconstructed Indigenous Religious Tradition in Latvia
religions Article A Reconstructed Indigenous Religious Tradition in Latvia Anita Stasulane Faculty of Humanities, Daugavpils University, Daugavpils LV-5401, Latvia; [email protected] Received: 31 January 2019; Accepted: 11 March 2019; Published: 14 March 2019 Abstract: In the early 20th century, Dievtur¯ıba, a reconstructed form of paganism, laid claim to the status of an indigenous religious tradition in Latvia. Having experienced various changes over the course of the century, Dievtur¯ıba has not disappeared from the Latvian cultural space and gained new manifestations with an increase in attempts to strengthen indigenous identity as a result of the pressures of globalization. This article provides a historical analytical overview about the conditions that have determined the reconstruction of the indigenous Latvian religious tradition in the early 20th century, how its form changed in the late 20th century and the types of new features it has acquired nowadays. The beginnings of the Dievturi movement show how dynamic the relationship has been between indigeneity and nationalism: indigenous, cultural and ethnic roots were put forward as the criteria of authenticity for reconstructed paganism, and they fitted in perfectly with nativist discourse, which is based on the conviction that a nation’s ethnic composition must correspond with the state’s titular nation. With the weakening of the Soviet regime, attempts emerged amongst folklore groups to revive ancient Latvian traditions, including religious rituals as well. Distancing itself from the folk tradition preservation movement, Dievtur¯ıba nowadays nonetheless strives to identify itself as a Latvian lifestyle movement and emphasizes that it represents an ethnic religion which is the people’s spiritual foundation and a part of intangible cultural heritage. -
An Examination of the Role of Nationalism in Estonia’S Transition from Socialism to Capitalism
De oeconomia ex natione: An Examination of the Role of Nationalism in Estonia’s Transition from Socialism to Capitalism Thomas Marvin Denson IV Thesis submitted to the faculty of the Virginia Polytechnic Institute and State University in partial fulfillment of the requirements for the degree of Master of Arts in Political Science Besnik Pula, Committee Chair Courtney I.P. Thomas Charles L. Taylor 2 May 2017 Blacksburg, Virginia Keywords: Estonia, post-Soviet, post-socialist, neoliberalism, nationalism, nationalist economy, soft nativism Copyright © 2017 by Thomas M. Denson IV De oeconomia ex natione: An Examination of the Role of Nationalism in Estonia’s Transition from Socialism to Capitalism Thomas Marvin Denson IV Abstract This thesis explores the role played by nationalism in Estonia’s transition to capitalism in the post-Soviet era and the way it continues to impact the Estonian economy. I hypothesize that nationalism was the key factor in this transition and that nationalism has placed a disproportionate economic burden on the resident ethnic Russians. First, I examine the history of Estonian nationalism. I examine the Estonian nationalist narrative from its beginning during the Livonian Crusade, the founding of Estonian nationalist thought in the late 1800s with a German model of nationalism, the conditions of the Soviet occupation, and the role of song festivals in Estonian nationalism. Second, I give a brief overview of the economic systems of Soviet and post-Soviet Estonia. Finally, I examine the impact of nationalism on the Estonian economy. To do this, I discuss the nature of nationalist economy, the presence of an ethno-national divide between the Estonians and Russians, and the impact of nationalist policies in citizenship, education, property rights, and geographical location. -
Is Modern Paganism True?
KRONMAN FINAL TO PRINT (1).DOCX (DO NOT DELETE) 5/13/2019 1:40 PM Is Modern Paganism True? ANTHONY T. KRONMAN* TABLE OF CONTENTS I. INTRODUCTION ........................................................................................ 419 II. PROGRESSIVE PAGANS? ........................................................................... 422 III. ARISTOTLE .............................................................................................. 427 IV. PAGANS AND CHRISTIANS ........................................................................ 436 V. A THIRD THEOLOGY ................................................................................ 438 VI. THE TRUTH ABOUT GOD?............................................................. ........... 443 VII. CONCLUSION ........................................................................................... 447 I. INTRODUCTION I agree with so much in Steven Smith’s splendid new book1 that it seems ungenerous to focus, as I shall, on the principal disagreement between us. But the disagreement is an important one. It goes to the heart of the question Smith raises in the final pages of his book: which has more “religious truth,” Christianity or modern paganism?2 Before I examine our theological differences, it is important to note a few of the political, legal, and constitutional points on which Smith and I agree. In practical terms these are surely more important than the theological subtleties that distinguish his understanding of God from mine. So far as worldly matters are concerned, -
AP Human Geography Religion Geography of Religion
AP Human Geography Religion Geography of Religion Most religious people pray for peace, but religious groups may not share the same vision of how peace will be achieved. Geographers see that the process by which one religion diffuses across the landscape may conflict with the distribution of others. Geographers also observe that religions are derived in part from elements of the physical environment, and that religions, in turn, modify the landscape. Religion The Key Issues Are: 1. Where are religions distributed? 2. Why do religions have different distributions? 3. Why do religions organize space in distinctive patterns? 4. Why do territorial conflicts arise among religious groups? Geographers and Religion Religion interests geographers because it is essential for understanding how humans occupy Earth. Geographers, though, are not theologians, so they stay focused on those elements of religions that are geographically significant. Geographers study spatial connections in religion: – the distinctive place of origin – the extent of diffusion – the processes by which religions diffused – practices and beliefs that lead some to have more widespread distributions. Globalization and Local Diversity of Religion Geographers find the tension in scale between globalization and local diversity especially acute in religion for a number of reasons. People care deeply about their religion – some religions are designed to appeal to people throughout the world, whereas other religions appeal primarily in geographically limited areas – religious values are important in how people identify themselves, (and) the ways they organize the landscape – adopting a global religion usually requires turning away from a traditional local religion – while migrants typically learn the language of the new location, they retain their religion. -
PAGANISM a Brief Overview of the History of Paganism the Term Pagan Comes from the Latin Paganus Which Refers to Those Who Lived in the Country
PAGANISM A brief overview of the history of Paganism The term Pagan comes from the Latin paganus which refers to those who lived in the country. When Christianity began to grow in the Roman Empire, it did so at first primarily in the cities. The people who lived in the country and who continued to believe in “the old ways” came to be known as pagans. Pagans have been broadly defined as anyone involved in any religious act, practice, or ceremony which is not Christian. Jews and Muslims also use the term to refer to anyone outside their religion. Some define paganism as a religion outside of Christianity, Judaism, Hinduism, Islam, and Buddhism; others simply define it as being without a religion. Paganism, however, often is not identified as a traditional religion per se because it does not have any official doctrine; however, it has some common characteristics within its variety of traditions. One of the common beliefs is the divine presence in nature and the reverence for the natural order in life. In the strictest sense, paganism refers to the authentic religions of ancient Greece and Rome and the surrounding areas. The pagans usually had a polytheistic belief in many gods but only one, which represents the chief god and supreme godhead, is chosen to worship. The Renaissance of the 1500s reintroduced the ancient Greek concepts of Paganism. Pagan symbols and traditions entered European art, music, literature, and ethics. The Reformation of the 1600s, however, put a temporary halt to Pagan thinking. Greek and Roman classics, with their focus on Paganism, were accepted again during the Enlightenment of the 1700s.