The Chidester Chichester Heritage

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James Chichester, son of James Chichester and Mary, was baptized in 1652 in Salem, Massachusetts. He married Eunice Porter, daughter of Jonathan Porter and Eunice. They had three known children. Descendants and relatives lived mainly in Massachusetts, New York, Utah, Idaho and California.

Lydia Ann Beebe (1844-1922) was born in Evans, New York to William Albert Beebe (1813-1884) and Louisa Newton (1817-1886). She was a direct descendant of Eilizabeth Tilley (1607-1687) and John Howland (1592-1673) who were members of the Mayflower Company. Lydia's family joined the LDS Church and eventaully settled in Utah where Lydia was married in 1860 to William Jasper Howell (1842-1880) who was born in Yorkville, Tennessee. Shortly after their wedding they moved to Franklin, Idaho to help settle that region. They were the parents of twelve children. Their many descendants live in Idaho, Utah, California and other parts of the United States.

Heritage and Religion in East Asia examines how religious heritage, in a mobile way, plays across national boundaries in East Asia and, in doing so, the book provides new theoretical insights into the articulation of heritage and religion. Drawing on primary, comparative research carried out in four East Asian countries, much of which was undertaken by East Asian scholars, the book shows how the inscription of religious items as "Heritage" has stimulated cross-border interactions among religious practitioners and boosted tourism along modern pilgrimage routes. Considering how these forces encourage cross-border links in heritage practices and religious movements in China, Taiwan, South Korea, and Japan, the volume also questions what role heritage plays in a region where Buddhism, Taoism, and other various folk religious practices are dominant. Arguing that it is diversity and vibrancy that makes religious discourse in East Asia unique, the contributors explore how this particularity both energizes and is empowered by heritage practices in East Asia. Heritage and Religion in East Asia enriches understanding of the impact of heritage and religious culture in modern society and will be of interest to academics and students working in heritage studies, anthropology, religion, and East Asian studies.

This book proposes an interdisciplinary methodology for developing an intercultural use of law so as to include cultural differences and their protection within legal discourse; this is based on an analysis of the sensory grammar tacitly included in categorizations. This is achieved by combining the theoretical insights provided by legal theory, anthropology and semiotics with a reading of human rights as translational interfaces among the different cultural spaces in which people live. To support this use of human rights’ semantic and normative potential, a specific cultural-geographic view dubbed ‘legal chorology’ is employed. Its primary purpose is to show the extant continuity between categories and spaces of experience, and more specifically between legal meanings and the spatial dimensions of people’s lives. Through the lens of legal chorology and the intercultural, translational use of human rights, the book provides a methodology that shows how to make space and law reciprocally transformative so as to create an inclusive legal grammar that is equidistant from social cultural differences. The analysis includes: a critical view on opportunities for intercultural secularization; the possibility of construing a legal grammar of quotidian life that leads to an inclusive equidistance from differences rather than an unachievable neutrality or an all-encompassing universal legal ontology; an interdisciplinary methodology for legal intercultural translation; a chorological reading of the relationships between human rights protection and lived spaces; and an intercultural and geo-semiotic examination of a series of legal cases and current issues such as indigenous peoples’ rights and the international protection of sacred places.

Based on the assumption that existing epistemic and social structures shape the way in which Western concepts of secularism were appropriated, the contributions in this volume inquire into the historical conditions for the development of a Japanese form of secularity.