Crossing And Dwelling

A deeply researched and vividly written study, this book depicts religion in place and in movement, dwelling and crossing. Drawing on insights from the natural and social sciences, Tweed's work is grounded in the gritty particulars of distinctive religious practices, even as it moves toward ideas about cross-cultural patterns. It offers a responsible way to think broadly about religion, a topic that is crucial for understanding the contemporary world.

Moving between the American South and Mexico, these stories explore how immigrant and native characters are shaped by absent family and geography. A Chilanga teen wins a trip to Miami to film a reality show about family while pining for the American brother she’s never met. A Louisiana carpenter tends to his drug-addicted son while rebuilding his house after a slew of hurricanes. A New Orleans ne’er-do-well opens a Catholic-themed bar in the wake of his devout mother’s death. A village girl from Chiapas baptizes her infant on a trek toward the U.S. border. In the collection’s second half, we follow a Veracruzan-born drifter, Manuel, and his estranged American son, Tommy. Over decades, they negotiate separate nations and personal tragicomedies on their journeys from innocence to experience. As Manuel participates in student protests in Mexico City in 1968, he drops out to pursue his art. In the 1970s, he immigrates to Louisiana, but soon leaves his wife and infant son behind after his art shop fails. Meanwhile, Tommy grows up in 1980s Louisiana, sometimes escaping his mother’s watchful eye to play basketball at a park filled with the threat of violence. In college, he seeks acceptance from teammates by writing their term papers. Years later, as Manuel nears death and Tommy reaches middle age, they reconnect, embarking on a mission to jointly interview a former riot policeman about his military days; in the process, father and son discover what it has meant to carry each other’s stories and memories from afar.

Orientalism and Religion offers us a timely discussion of the implications of contemporary post-colonial theory for the study of religion. Richard King examines the way in which notions such as mysticism, religion, Hinduism and Buddhism are taken for granted. He shows us how religion needs to be reinterpreted along the lines of cultural studies. Drawing on a variety of post-structuralist and post-colonial thinkers, such as Foucault, Gadamer, Said, and Spivak, King provides us with a challenging series of reflections on the nature of Religious Studies and Indology.

This book explores households, social organization, and rituals in Viking Age Scandinavia through a study of dwellings and their doorways.

Nevare Burvelle is the second son of a second son, destined from birth to carry a sword. The wealthy young noble will follow his father—newly made a lord by the King of Gernia—into the cavalry, training in the military arts at the elite King's Cavella Academy in the capital city of Old Thares. Bright and well-educated, an excellent horseman with an advantageous engagement, Nevare's future appears golden. But as his Academy instruction progresses, Nevare begins to realize that the road before him is far from straight. The old aristocracy looks down on him as the son of a "new noble" and, unprepared for the political and social maneuvering of the deeply competitive school and city, the young man finds himself entangled in a web of injustice, discrimination, and foul play. In addition, he is disquieted by his unconventional girl-cousin Epiny—who challenges his heretofore unwavering world view—and by the bizarre dreams that haunt his nights. For twenty years the King's cavalry has pushed across the grasslands, subduing and settling its nomads and claiming the territory in Gernia's name. Now they have driven as far as the Barrier Mountains, home to the Speck people, a quiet, forest-dwelling folk who retain the last vestiges of magic in a world that is rapidly becoming modernized. From childhood Nevare has been taught that the Specks are a primitive people to be pitied for their backward ways—and feared for their indigenous diseases, including the deadly Speck plague, which has ravaged the frontier towns and military outposts. The Dark Evening brings the carnival to Old Thares, and with it an unknown magic, and the first Specks Nevare has ever seen . . .

In March 1997, thirty-nine people in Rancho Santa Fe, California, ritually terminated their lives. To outsiders, it was a mass suicide. To insiders, it was a graduation. The author explores the question of why the members of Heaven's Gate committed ritual suicides, and examines the origin and evolution of the religion, its appeal, and practices.

Our contemporary world is fast becoming religiously diverse in a variety of ways. Thanks to globalization and migration, to mention only two current worldwide trends, people of diverse and sometimes mutually hostile faiths are now sharing neighborhoods and encountering one another's religious traditions on a daily basis. For scholars in religious studies and theology the issue to be examined is whether religious diversity is merely the result of historical development and social interaction, or whether it is inherent in the object of belief--part of the very structure of faith and our attempts to understand and express it. The essays in this volume range from explorations of the impact of religious diversity on religious studies to examples of interfaith encounter and dialogue, and current debates on Christian theology of religion. These essays examine not only the theoretical issues posed by religious pluralism to the study of religion and Christian theology but also concrete cases in which religious pluralism has been a bone of contention. Together, they open up new vistas for further conversation on the nature and development of religious pluralism.

In Religious Affects Donovan O. Schaefer challenges the notion that religion is inextricably linked to language and belief, proposing instead that it is primarily driven by affects. Drawing on affect theory, evolutionary biology, and poststructuralist theory, Schaefer builds on the recent materialist shift in religious studies to relocate religious practices in the affective realm—an insight that helps us better understand how religion is lived in conjunction with systems of power. To demonstrate religion's animality and how it works affectively, Schaefer turns to a series of case studies, including the documentary Jesus Camp and contemporary American Islamophobia. Placing affect theory in conversation with post-Darwinian evolutionary theory, Schaefer explores the extent to which nonhuman animals have the capacity to practice religion, linking human forms of religion and power through a new analysis of the chimpanzee waterfall dance as observed by Jane Goodall. In this compelling case for the use of affect theory in religious studies, Schaefer provides a new model for mapping relations between religion, politics, species, globalization, secularism, race, and ethics.