From Republican Party to Republican Religion: The New Political Evangelists of the Right

Abstract

This essay shows an important shift in the Religious Right from Evangelical participation to Renewalist participation in politics. Renewalists, who are largely Pentecostals, Charismatics and non-denominational Christians, have been lumped into the "Evangelical" category by scholars and the media alike. Yet their theological orientations and concerns drive political questions and actions in different ways. Sarah Palin's placement on the Republican ticket in 2008 as the Vice Presidential candidate represents the first time an explicitly Renewalist Christian has been nominated. Since then, Palin's weaving of her theological orientation has influenced both political activity and Republican candidates in the 2012 election. Butler's essay explores Palin's contribution to this change, and poses questions about how this shift affects the future of the Religious Right.     

民国中山路与意识形态日常化

道路是一个社会有机体的血脉网络,与人们的日常生活息息相关;道路系统则是城镇空间结构划分的重要表现形式,也是城镇文化与记忆的载体。民国时期,全国各地出现众多的中山路及以三民主义名词命名的道路,它们改变着城镇原有空间结构,折射出国民党国家权力向空间与社会的渗透与意识形态的日常化。它改变了城市的记忆系统与城镇文化。     

陈焕章与民国初年的国教运动

陈焕章是民初思想界的重要人物,他与孔教会其他人士一道,致力于发掘传统儒学的“神学”及“现代性”内涵,并发起了规模巨大的国教运动。尽管这场运动与民初的帝制复辟运动纠缠在一起,但国教派并非都主张帝制,至少陈焕章等人与复辟派是有严格的政治界限的。国教运动思想家企图以“保教”为手段来“保国”,体现了鲜明的化民族主义,却与民初的民主主义产生了矛盾;另外,将本来属于“人化”的中国传统儒学人为地塑造成“神化”,也有违“传统”。这都注定了国教运动必然失败的命运。陈焕章学贯中西,本应在思想化方面有积极的建树,却与国教运动结下不解之缘,国教运动失败,他的历史地位与作用也因此而被淹没。     

Nationalism,Ethnicity and Religion: Fundamental Conflicts and the Politics of Identity in Tanzania

Abstract. This article explores the competing relations between ethnic, religious and racial identities in contemporary Tanzania at a time of rapid socioeconomic change and in the face of the declining authority and legitimacy of the state. During nearly four decades of one-party rule the state has pursued policies - educational, linguistic, developmental, etc. - aimed at constructing a secular national identity capable of uniting diverse social groups under the banner of African socialism. However, economic retrenchment in the 1980s and political liberalisation in the 1990s has contributed directly to a series of upheavals leading many Tanzanians to redefine the structures of common difference and to a fracturing of national identity. This article seeks to understand the reasons for the upsurge of conflict and cultural fragmentation in the 1990s.     

民国时期西部的邮路建设

我国西部地区幅员辽阔 ,山川众多 ,民俗各异 ,地理条件十分复杂 ,气候条件十分恶劣 ,现代交通极不发达 ,所以邮路的开发较诸东部地区要复杂棘手得多。民国时期 ,在政府邮政部门的积极组织和参与下 ,西部地区的邮差邮路、汽车邮路和航空邮路得到了开发 ,并对西部地区的邮运乃至于经济都起了非常重要的作用。本文拟对西部地区邮差邮路、汽车邮路和航空邮路的建设作一初探。一、邮差邮路自 1 878年海关试办邮政以来至 2 0世纪 2 0年代的近半个世纪中 ,邮差邮运线几乎担负起了维持内地各处及其与边远的蒙古、新疆、西藏等地的交通的全责。民国时…     

民国建设团体与中国建设道路之探索

民国时期,尤其是北伐战争之后,在以“建设”为主导话语的历史进程中,国家建设的助推力更多源于社会团体与社会组织。作为建设思潮的促兴者与建设事业的助推者,中国建设协会等建设团体在“建设”肇端之时即开始整合人才、聚为团体而力倡“建设”,致力于中国建设之路的探索,为国家建设提供了亟需的人才与技术支持,且在很大程度上诠释和影响着民国时期中国现代化建设的时代走向,在其探索中凝结成的建设思想理论成果亦可为当代中国现代化建设的推进提供历史借鉴。     

关于民国乡村建设运动的几个问题

上世纪二三十年代兴起的乡村建设运动是一场社会改良运动,即在维护现存社会制度和秩序的前提下,采用和平的方法,通过兴办教育、改良农业、流通金融、提倡合作、公共卫生和移风易俗等措施,以复兴日趋衰落的农村经济,实现所谓“民族再造”或“民族自救”。这种改良性质并不意味着乡村建设运动就无意义可言,首先,乡村建设运动的兴办教育、改良农业、流通金融、提倡合作、公共卫生和移风易俗等内容,对于解决农民尤其是自耕农的生产生活困难、推动社会进步起过一定的积极作用;其次,一些实验区在兴办教育、改良农业、流通金融、提倡合作、公共卫生和移风易俗的过程中所创造出的一些经验和方法,对于今天相关的农村工作有其借鉴的意义;第三、当时有成百上千的知识分子抛弃城市的优厚待遇和舒适的生活环境,“深入民间”,把他们所学到的知识文化和科学技术传授给农民,帮助他们扫除文盲和脱贫致富。对此,应予充分肯定。     

Post-secular geographies and the problem of pluralism: Religion and everyday life in Istanbul,Turkey

The concept of post-secularism has come to signify a renewed attention to the role of religion within secular, democratic public spheres. Central to the project of post-secularism is the integration of religious ways of being within a public arena shared by others who may practice different faiths, practice the same faith differently, or be non-religious in outlook. As a secular state within which Sunni Islam has played an increasingly public role, Turkey is a prime site for studying new configurations of religion, politics, and public life. Our 2013 research with devout Sunni Muslim women in Istanbul demonstrates how the big questions of post-secularism and the problem of pluralism are posed and navigated within the quotidian geographies of homes, neighborhoods, and city spaces. Women grapple with the demands of a pluralistic public sphere on their own terms and in ways that traverse and call into question the distinction between public and private spaces. While mutual respect mediates relations with diverse others, women often find themselves up against the limits of respect, both in their intimate relations with Alevi friends and neighbors, and in the anonymous spaces of the city where they sometimes find themselves subject to secular hostility. The gendered moral order of public space that positions devout headscarf-wearing women in a particular way within diverse city spaces where others may be consuming alcohol or wearing revealing clothing further complicates the problem of pluralism in the city. We conclude that one does not perhaps arrive at post-secularism so much as struggle with its demands.     

对社会主义意识形态建设相关问题的探讨

本文对我国意识形态建设创新的突破口、意识形态的研究方法、意识形态领域的斗争、社会思想的多样性与意识形态的包容性、核心价值体系的大众化以及凝聚改革发展共识等问题进行了分析,并对社会主义意识形态领域发生的新变化和新情况进行了探索研究。     

Iraqi Perceptions of Out‐groups: Effects of Ethnicity,Religion, and Location

At the Iraq “liberation” in 2003, many asked, “Could Sunni, Shi'a and Kurdish factions be brought together, or is it likely that ethnic conflicts would lead to civil war?” This pilot project addressed: 1) How do Iraqis' self‐reported ethnic/religious identities (their membership in their personal in‐groups) relate to their perceptions of other unlike groups (out‐groups)?, and 2) How does a place of residence relate to Iraqi perceptions of out‐groups? My team collected 479 surveys of Iraqi opinions in Iraq, Jordan, and The Netherlands, asking for perceptions of Those Other Groups, their out‐groups. I found that background items of religion, ethnic origin, and location, taken by themselves, did not relate strongly to respondents' attitudes towards out‐groups. But, some combinations of background items did give significant differences in perceptions towards other groups. For example, moderate Arabs (with respect to ethnic importance) in Iraq were the group most opposed to foreigners, and were the group most opposed to expatriate Iraqis returning to Iraq. In this paper I explain important terms (out‐group and wiki); report on my findings in the midst of a period of regime change in Iraq; mention the use of an alternate way to disseminate research findings over the internet via a wiki; and describe follow‐up projects on social capital among Iraqis. My hope is that this will contribute to a base from which researchers and fieldworkers can develop theories to explore and explain elements of civil society in Iraq and other societies. This paper presents the following major sections: Abstract; Introduction; Purpose; Background; Methodology; Results; Conclusions; Further; Work; Appendixes; and End Notes     

清末民初的“纪年”变革与国家建构

清末,中国传统时间思维受到西方线性时间观念的冲击而发生根本变革,纪年变革就是这种变化最为直接的表现。知识分子将纪年视为建构＂现代国家＂的重要方面,并为争夺纪年所具有的政治资源展开激烈论争。民国建立之后,革命党人将建构新纪年体系视为革新政治的重要标志,并在社会上大力播扬新纪年的意义,此做法却受到了普通民众的抵制。时间观念及与之相伴的生活习俗与现实政治之间的复杂关系是近代社会变革的重要论题。