Traditions At Odds

Explores the Pentateuch's literary influence on other biblical texts.

Northern Ireland is frequently characterized in terms of a "two traditions" paradigm, representing the conflict as being between two discrete cultures. Proceeding from an analysis of the historical and religious context, this study demonstrates the reductionist nature of the "two traditions" model, highlighting instead the complexity of ethnic identities and cultural traditions. It thus shows why attempts at reconciliation like the Good Friday Agreement of 1998, which seeks to promote the concept of a "parity of esteem" based on this identity model., are fraught with difficulties. Reflecting on the applicability of the concept of multiculturalism in the context of Northern Ireland, the author proposes a re-conceptualisation of Northern Irish culture along lines that steer clear of binary oppositions. From the Contents: 'Webs of Significance'; Dis-membering the Past; Divided by Common Cosmologies; A Discourse in Difference; The Process if 'Cruthinitude'; Un Unclaimed Tradition; Ethnic Nationality; The 'Fuzzy Frontier'; The 'Common Ground'

Intended as a methodological and theoretical contribution to the study of religion and society, this book examines Buddhist monasticism in Myanmar. The book focuses on the Shwegyin, one of the most important but least understood monastic groups in the country. Analyzing the group as a tradition constructed around ideas of continuity and disruption/rupture, the study illuminates key aspects of monastic and wider Burmese Buddhist thought and practice, and ultimately argues for the distinctiveness of elements of that thought and practice in comparison to the Buddhist cultures of Sri Lanka and Laos. After situating the Shwegyin within the history of Buddhist monasticism more generally, and within the vicissitudes of modern Burmese political history, the book proceeds along two scholarly avenues. It adopts an interdisciplinary method with attention to biographical, administrative, doctrinal, and ethnographic evidence. Theoretically, the book engages scholarly discussion about “traditions” and their “traditionalisms” and advances a specific type of interpretive approach built on bringing the viewpoints and practices of the Shwegyin into conversation with the enterprise of understanding larger historical and cultural patterns in the Buddhist societies of South and Southeast Asia.

Of all the things we do and say, most will never be repeated or reproduced. Once in a while, however, an idea or a practice generates a chain of transmission that covers more distance through space and time than any individual person ever could. What makes such transmission chains possible? For two centuries, the dominant view (from psychology to anthropology) was that humans owe their cultural prosperity to their powers of imitation. In this view, modern cultures exist because the people who carry them are gifted at remembering, storing and reproducing information. How Traditions Live and Die proposes an alternative to this standard view. What makes traditions live is not a general-purpose imitation capacity. Cultural transmission is partial, selective, often unfaithful. Some traditions live on in spite of this, because they tap into widespread and basic cognitive preferences. These attractive traditions spread, not by being better retained or more accurately transferred, but because they are transmitted over and over. This theory is used to shed light on various puzzles of cultural change (from the distribution of bird songs to the staying power of children's rhymes) and to explain the special relation that links the human species to its cultures. Morin combines recent work in cognitive anthropology with new advances in quantitative cultural history, to map and predict the diffusion of traditions. This book is both an introduction and an accessible alternative to contemporary theories of cultural evolution.

The NIV Application Commentary helps you communicate and apply biblical text effectively in today’' context. To bring the ancient messages of the Bible into today's world, each passage is treated in three sections: Original Meaning. Concise exegesis to help readers understand the original meaning of the biblical text in its historical, literary, and cultural context. Bridging Contexts. A bridge between the world of the Bible and the world of today, built by discerning what is timeless in the timely pages of the Bible. Contemporary Significance. This section identifies comparable situations to those faced in the Bible and explores relevant application of the biblical messages. The author alerts the readers of problems they may encounter when seeking to apply the passage and helps them think through the issues involved. This unique, award-winning commentary is the ideal resource for today's preachers, teachers, and serious students of the Bible, giving them the tools, ideas, and insights they need to communicate God's Word with the same powerful impact it had when it was first written.

Now in its third edition, this bestselling reference text has established itself as the authoritative source covering the key concepts, theories, and methods in criminology and criminal justice. Edited by two of the leading figures in the field, the book is: Comprehensive: with now over 300 entries, the third edition has been updated to include new entries and an expanded editorial introduction Definitive: concepts are precisely defined so students have a clear understanding of the history and development of each topic and debate Student-focused: each entry maps connections across various fields and issues and includes further reading to extend students′ knowledge throughout their studies International: contributions from internationally renowned academics and practitioners ensure that this book is global and comparative throughout This wide-ranging reference and research tool will be an essential companion for students and academics within criminology, criminal justice and legal studies and related fields including sociology, social policy, psychology and cultural studies.

Argues that the Holocaust has caused a mutation of the world. Our new world is Planet Auschwitz, an unworld with satellites separate and incommunicable. In this new world, the forces of nihilism are at work - e.g. terrorism, mass murder. Face-to-face with this destruction process, its administrators, and its survivors, we mutations must rewrite everything that has been projectively written about us in the old world. The tendency to repression keeps us from thinking, binding us to cynicism and nostalgia. The response to this new world condition must be to remember the Holocaust - repression leads to indifference and destruction.