Religious Mourning

Religious Mourning is about a common experience among those who study religion: religious loss. When people of faith study religion critically, or when life experiences such as death and divorce trigger personal reflection on faith, religious intellectuals often become estranged from their own tradition. Sometimes this estrangement causes them to leave religion altogether. But for those who study religion from a psychological perspective, a certain kind of introspective and iconoclastic religiosity can be revived by means of academic writing. Religious Mourning explores this phenomenon by focusing on psychobiographical writings about religious leaders--including Donald Capps' portrait of Jesus of Nazareth, James Dittes' portrait of Saint Augustine, and William Bouwsma's portrait of John Calvin--to show how these authors' personal lives, and especially their experiences of loss, influence their scholarship. As Capps, Dittes, and Bouwsma subversively scavenge the lives of Jesus, Augustine, and Calvin to reverse and restore a religion that is rich with experience, including (and especially) their own, they invite us to do the same.

Late nineteenth- and early twentieth-century theorists such as Freud, Durkheim, Weber, and Marx built their intellectual edifices on what they thought would be the remains or ruins of religion in the wake of modernization. But today the decline and disappearance of religion can no longer be simply assumed. In the face of contemporary entanglements of religion and violence, the establishment of meaning and morality remains troubling; the experience of loss and change remains, paradoxically, constant; and new theoretical perspectives--feminism, race studies, postcolonial studies, queer studies, postmodernism--have emerged, challenging the works that mourned religion and created meaning in earlier periods. The effects of this ongoing experience of mourning and symbolic loss on culture, on subjectivity, and on the academic disciplines of religious studies, though immense, are poorly understood and underinterpreted. In order to correct this lacuna in scholarly thought, this volume brings together a notable group of scholars who examine the ways in which recent cultural transformations inform the place of religion in the modern world. Methodologically, they represent the intersection of religious studies and the social scientific study of religion, bringing the disciplines of psychology, sociology, and anthropology into this dialogue.

The make-up of the contemporary nation-state is increasingly multiethnic and statistics show that in many cases no one group is numerically the largest. Interethnic relations are given global visibility by the media while much that happens among different groups depends on context. Editors John D. Morgan (King's College, London) and Pittu Laungani (South Bank and Manchester Universities, England) have gathered leading international authorities to produce Death and Bereavement Around the World the first of a five-volume presentation and analysis of the ways different peoples experience dying and grief. Effective bereavement care requires a knowledge of an individual's physical, social, educational, and spiritual existence since the expressions of grief and the needs that emerge vary widely from one to another and are subject to past experiences, cultural expectations, personal beliefs, and relationships. An individual's identity comes from a sense of personal uniqueness; solidarity with group ideals; continuity with the past, present and future; and from the culture by which an individual is raised or adopted. This first volume discusses the major religious traditions of the world and how they help followers deal with the fundamentals of life.

Based on the How to Be a Perfect Stranger: A Guide to Etiquette in Other People's Religious Ceremonies. The handbook for how to respond in an appropriate way when someone dies—no matter what their faith or denomination. Few of us are ever prepared for the loss of a relative, friend or colleague. This stressful situation can be made worse if we are unfamiliar with the practices and rituals of the deceased person’s religious tradition. This complete guide provides all the answers you need to express your condolences and show your respect in the appropriate way regardless of the religious tradition involved, addressing many common concerns, including: Will there be a ceremony—what will it be like, and how long will it last? What should I wear? What should I avoid doing, wearing, saying? Are flowers appropriate? What is the appropriate behavior if viewing the body? These are just a few of the basic, very practical questions answered in this unique etiquette guide covering all the major (and many minor) denominations and religions found in North America—from Hindu to Presbyterian, from Mennonite to Sikh—helping you to do the right thing in a difficult situation. Covers all the major (and many minor) denominations and religions found in North America: African American Methodist Churches Assemblies of God Baha’i Baptist Buddhist Christian and Missionary Alliance Christian Church (Disciples of Christ) Christian Congregation Christian Science (Church of Christ, Scientist) Church of the Brethren Church of the Nazarene Churches of Christ Episcopalian and Anglican Evangelical Free Church Greek Orthodox Hindu International Church of theFoursquare Gospel International Pentecostal Holiness Church Islam Jehovah’s Witnesses Jewish Lutheran Mennonite/Amish Methodist Mormon (Church of Jesus Christ of Latter-day Saints) Native American/First Nations Orthodox Churches Pentecostal Church of God Presbyterian Quaker (Religious Society ofFriends) Reformed Church in America/Canada Roman Catholic Seventh-day Adventist Sikh Unitarian Universalist United Church of Canada United Church of Christ Wesleyan

Well-known religious educators Maria Harris and Gabriel Moran challenge the religious education community to risk change. Focusing on themes of foundations, development, spirituality, and a wider world, Harris and Moran discuss issues such as gender, death and dying, and both interreligious and international dialogue.

From clothing to the painted and scarified nude body, through overt, public display or esoteric symbols known only to the initiated, dress can convey information about beliefs, faith, identity, power, agency, resistance, and fashion. Taking a 'senses' approach, Hume's engaging account takes into consideration the look, smell, feel, touch and sound of religious apparel, the 'smells and bells' of dress and its accoutrements, as well as the emotions evoked by donning religious garb. The book's global perspective provides wide-ranging, yet detailed, coverage of religious dress, from the history and meaning of the simple 'no-frills' attire of the Anabaptists to the power structure displayed in the elaborate fabrics and colours of the Roman Catholic Church; Hume examines the 2,500 year-old tradition of Buddhist robes, the nudity of India's holy men, and much more. With chapters on Sufism, Vodou, modern Pagans, as well as painted and tattooed indigenous and modern Western bodies, the reader is swept along on a sensual journey of the sight, sound, smell and feel of wearing religion. Unique in its field, this intriguing and informative anthropological approach to the body and dress is an essential read for students of Anthropology, Anthropology of Dress, Sociology, Fashion and Textiles, Culture and Dress, Body and Culture and Cultural Studies.