Hume,Bishop Butler,and the Revival of Ritual in Anglophone Protestantism

A sweeping reassessment of the role of ritual, ceremony, and aesthetics took place in anglophone Protestantism between the late eighteenth and the late nineteenth centuries. While the nineteenth‐century developments themselves have been extensively studied, little scholarly attention has been paid to the importance of the earlier emergence of philosophical language capable of explaining and justifying, in a Protestant context, the ritual and aesthetic dimensions of religious practice. I argue that this language, paradoxically, grew out of a symbiosis of sceptical modernity, traditional religious apologetics, and the religious “enthusiasm” of the early eighteenth century. I approach the topic through the interconnected oeuvres (and careers) of David Hume and Joseph Butler, presenting the first synoptic account of their ideas about the psychological underpinnings of religious worship, and the use made of their ideas by later generations of anglophone Protestants. As mainstream Anglicans, Episcopalians, and Presbyterians confronted the challenges presented by Methodism and Evangelicalism, they found support in a synthesis of Butler's and Hume's ideas. Eventually, the beneficial role of ritual and aesthetics in religious worship came to be widely accepted throughout the anglophone Protestant world.     

The Spatio‐Temporal Ritual Practice of the Fifty‐Two‐Year Calendar in Mesoamerica

Introducing a new theoretical category in religious studies, “ritual practice of time,” this essay constitutes an analysis about rituals of the structure of space and time of the Aztec fifty‐two‐year calendar in Mesoamerica. Time and space, completed and exhausted at the termination of the fifty‐two‐year cycle, had to be symbolically renewed and recreated in a fifty‐two‐year ritual. Challenging the view held by numerous Mesoamericanists, I demonstrate that the ritual practice of time of the related 365‐day calendar (“New Year ritual”) was not spatio‐temporal in a horizontal quadripartite manner. Given that only one world or cardinal direction of the world was ritually observed, a symbolic re‐enactment of the creation myth could not be executed since it would take four consecutive “New Year rituals” of four years to symbolically define the quadripartite earth. Conversely, the fifty‐two‐year ritual (and the 260‐day ritual) could, in principle, have this very significant meaning and function.     

‘Which Way?’ Big Man,Road Man,Chief: Bernard Narokobi's Multifaceted Leadership Career

ABSTRACT

Among the topics that Bernard Narokobi addresses in his numerous writings is the place of traditional Melanesian leadership styles in a modern Papua New Guinea. This article explores Narokobi's leadership status to show how far-reaching and multifaceted his leadership career was: he was at once a traditional Melanesian bigman, a chief, and a modern public figure. The actions he took in these roles were for him a matter of the highest principle, something that at times had severe political consequences. Because in Melanesia the scope of the ritual that takes place upon an individual's death is an index of their status, an analysis of the mortuary rituals undertaken upon Narokobi's death provides insight into the significance of his leadership at every level from his clan up to the national level of Papua New Guinean society.     

Secularization of immigration policy vs. religion's influence on integration: Israel's non‐Jewish Jews' immigration in a comparative perspective

This article deals with the complex relationship between religion and immigration in Western countries, with an emphasis on Israel. The main argument it presents is that the legal procedures of immigration, i.e. laws relating to the acquisition of civil status, have undergone dramatic secularization, while religion's influence is expressed in the social and cultural aspects of the integration of immigrants belonging to religious minorities. This division reinforces the classical theory of secularization, as the formal boundaries of nations are not subject to religious affiliations, but it also supports the theories of competition and complementation between religion and secularism in the social sphere. The tension in the Israeli case between the immigration, naturalization and integration of non‐Jewish Jews, who are part of the extended Jewish population that is not defined by religious parameters, confirms this thesis. The immigration of hundreds of thousands of non‐Jewish Jews' under the Law of Return based on ethno‐national‐secular parameters is an ultimate expression of the secularization of Jewish nationality. On the other hand, the state's encouragement of non‐Jewish immigrants to convert to Judaism so that they can better assimilate into Jewish society signifies the importance of religion in the social integration aspect.     

Performing the nation in anti‐colonial protest in interwar Morocco

This article applies a process approach to the study of nationalism, analysing anti‐colonial protest in interwar Morocco to address how and why elite‐constructed national identity resonates for larger audiences. Using Alexander's social performance model to study nationalist contention, it examines how a Muslim prayer ritual was re‐purposed by Moroccan nationalists to galvanise mass protest against a French divide‐and‐rule colonial policy towards Moroccan Berbers that they believed threatened Morocco's ethno‐religious national unity. By looking at how national identity was forged in the context of contentious performances and why certain religious (Islam) and ethnic (Arab) components were drawn on to define the Moroccan nation, this study offers a model for answering why national identity gets defined in specific ways and how the nation gains salience for broader publics as a category of collective identity.     

Articulating minority nationhood: cultural and political dimensions in Québec's reasonable accommodation debate

Given their precarious position within larger states, national minorities cannot rely on federal governments to affirm their nationhood. Moreover, insofar as nationhood is predicated on a shared history, language and culture, immigrants place additional strains on the maintenance of national distinctiveness and the political claims that derive from it. In 2006–2007, following a series of confrontations over religious practices in the public sphere, Québec's provincial government appointed the Bouchard–Taylor Commission to investigate avenues for the accommodation of immigrant‐related cultural and religious differences. While it failed to generate policy, the commission did provide a discursive space for the (re)assertion of Québécois nationhood. Analysing the production of national identity in newspaper debates of the Bouchard–Taylor report, we offer an alternative to the ethnic–civic paradigm in nationalism theory. Rather than treat ethnic and civic as two separate ends of a single continuum, we conceptualise a relationship between two dimensions: one of culture and one of politics. We show that in contemporary articulations of Québec national identity, the prerequisites of political membership derive their meaning from a productive tension between blood‐based and adoptive conceptions of national culture.     

Found in Translation: Habermas and Anthropotechnics

Abstract

In his recent work on postsecular societies Jürgen Habermas has stressed the need for a dialogue between religious and nonreligious citizens aimed at strengthening social integration and rejuvenating the moral bases of modern political and juridical institutions. This dialogue should focus on the translation of religious traditions into rational, secular forms. In his more recent work on the social function of rituals, however, he rejected the Durkheimian view of public secular rituals as mechanisms for fostering social integration. In this article I discuss Habermas’s early reflections on postsecularism and assess his interpretation of public religious rituals as sources of social integration. I then propose an alternative to his translation proviso whereby religious symbolic content would be translated into behavior-regulating technologies aimed at developing the dispositional resources needed for a continuous postsecular dialogue between religious and nonreligious citizens.     

景颇族传统宗教仪式空间生产的现代性困境研究

少数民族传统宗教与族群历史、文化认同一脉相通，其仪式的强化实践素来为众人认可，透过仪式表象触及深层次的意识结构已成学界共识。研究传统宗教仪式的空间生产不仅对解析其背后的意识形态运动具有指导价值，也能为有关宗教、文化部门提供管控参考。文章从列斐伏尔的空间生产理论入手，探究地处边疆山区的景颇族传统宗教仪式在面对外来宗教的空间解构、现代性引发的空间变迁、族群内部的话语争夺及旅游空间介入调控等背景下，其相应的主体实践及力量博弈，厘清空间生产的主次困境和作用机理，以传统宗教有益价值为导向，引导仪式空间生产朝凝聚族群、强化团结的目标靠拢。     

The deterioration of relations: from support to severance

This article seeks to understand the place of the Russian immigrant community in the larger Israeli culture and to explore how immigrants themselves negotiate their position. One site of such negotiation is the film Paper Snow (2003) created predominantly by Russian-Israeli filmmakers. Their distinct vantage point emerges through the film's casting, genre, style, and language. Paper Snow features such iconic figures of Israeli culture-in-the-making as actress Hanna Rovina and poets Alexander Penn and Avraham Shlonsky, but represents them as part of the Russian intelligentsia. In this way, the film adheres to the familiar story of nation building, but tells it with an accent: by emphasizing the Russianness of the Israeli national past, the film inscribes contemporary Russian immigrants onto the grand narrative of the nation. By revising the official collective memory, Paper Snow produces accented memory.     

Māori “Conversion” to the Rule of Law and Nineteenth‐Century Imperial Loyalties

Missionaries were among the first Europeans to interact with the New Zealand Māori, bringing an evangelical message with a strict set of “laws” for Māori to follow. Māori, whose own religious beliefs required rigid observance to ritual, took time to convert to missionary Christianity but, like many Oceanic peoples, did so with fervour, regulating their daily lives according to the Laws of the missionaries’ God. With the advent of British rule in New Zealand in 1840, the Treaty of Waitangi gave Māori the same rights as British subjects, but also (in the Māori‐language version) guaranteed tribal autonomy. As the British administration established itself, it slowly attempted to bring Māori under the authority of the Queen's Laws, using persuasion rather than force. This article, using Māori‐language newspapers of the mid‐nineteenth century, discusses how some Māori approached the question of Law in a similar way to how they had converted to Christianity. This was partly due to their own, now Christianised, worldview, but it was also due to how the colonial authorities presented the principles of Law to them.     

Wrathful Ancestors,Corporate Sorcerers: Rituals gone Rogue in Merauke,West Papua

Anthropological studies of ritual ‘failure’ challenge the assumed efficacy of ritual in affirming the social order. Drawing from fieldwork in West Papua, I examine the ‘failure’ and ‘success’ of two rain‐making ceremonies – one hosted by an indigenous Marind expert, the other by an Indonesian oil palm corporation. Participants conceived the failure of the first ritual as a punishment meted by ancestral spirits against Marind who support agribusiness expansion. Meanwhile, the success of the corporate ceremony confirmed rumours that corporations wield foreign and powerful forms of sorcery. Drawing on Gregory Bateson's notion of the double bind, I suggest that the ritual outcomes dramatize the irreconcilable demands placed on Marind by custom and capitalism. Attempts to endorse agribusiness incur ancestral punishment, while efforts to oppose it are thwarted by the superior power of corporate sorcerers. In this context, I argue, the moral implications of the corporate ritual's unexpected ‘success’ prove just as problematic as those of the customary ritual's dramatic ‘failure’. Co‐opted yet efficacious, corporate rituals point to a new social order in which both Marind and their ancestral spirits find themselves subjected to foreign sources of supernatural control.     

Public rites and public wrongs: ritual aspects of diplomas in tenth‐ and eleventh‐century England

This paper investigates the symbolic nature of tenth‐ and eleventh‐century Anglo‐Saxon diplomas, arguing that they are important witnesses to public rituals of conveyance. Against this background we can more fully appreciate the significance of Æthelred II's diplomas of the 990s restoring lands to religious houses which had suffered at his hands. It is argued that these documents are witnesses to an important ‘penitential programme’ involving multiple public admissions of wrongdoing.     

A spin of the wheel? Defence procurement and defence industries in the Brexit debates

Whether a ‘Brexit’ would threaten the United Kingdom's national security has become a central theme in the run‐up to the in/out referendum on EU membership. Although national security has been a central facet of both the ‘Remain’ and ‘Leave’ campaigns thus far, there has been little mention of the implications of a Brexit for UK defence industries or defence procurement, let alone formal debate or analysis. The article addresses this gap by analysing the potential implications of a Brexit for defence procurement and industries in the UK and the EU member states. The first section analyses the policy context for a Brexit by exploring existing levels of EU defence procurement integration in the UK's and Europe's defence industries. The second section draws on Jozef Bátora's ‘institutional logics’ framework to identify two pro‐Brexit and two pro‐Remain narratives, each employing differing assumptions on the relative benefits of national sovereignty and closer EU integration The final section analyses the way in which these ‘logics’ or narratives will be deployed by their advocates in the run‐up to the UK's EU referendum. The article concludes that the national security battleground in the 2016 referendum will be fought over competing narratives and arguments, partly because there is a dearth of data and evidence concerning UK and EU defence procurement and industries, which renders this crucial area of national security vulnerable to the politics of spin.     

German–Israeli ties in 2015 and 1965: the difficult special relationship

This article marks the fiftieth anniversary of the establishment of diplomatic relations between the Federal Republic of Germany and Israel. It is divided into two parts, assessing the status of this unique relationship in 2015 and in 1965, respectively. Angela Merkel's recent criticism of Benjamin Netanyahu's stance on the peace process with the Palestinians and the heavy protests that took place in Germany in the wake of Operation Protective Edge in Gaza in summer 2014 have cast doubt on the strength of the bilateral partnership fifty years after the first exchange of ambassadors between the two countries. However, by examining the state of German–Israeli cooperation in a number of areas (security, commerce and knowledge exchange, among others), the first part of the article challenges popular interpretations of contemporary German–Israeli relations as being ‘at a nadir’. Fifty years ago, Chancellor Ludwig Erhard proposed to his Israeli counterpart Levi Eshkol the establishment of diplomatic relations between the two countries amid a severe political crisis in Bonn, following a visit of the East German leader Walter Ulbricht to Gamal Abdel Nasser. While much has changed since then, the second part of the article argues that looking at the momentous events of 1965 can provide useful reference points for understanding the current state of relations between Germany and Israel.     

Contesting Putin's nation‐building: the ‘Muslim other’ and the challenge of the Russian ethno‐cultural alternative

This article explains the crystallisation of a new Russian national discourse, shaped by a challenge posed to Putin's statist non‐ethnic national model by a popularly formed ethno‐cultural alternative, constructed through negation of the ‘Muslim other’. The article describes this new and previously overlooked phenomenon of Russian nationalism and explicates the social mechanism behind its formation. The article concludes that when rampant corruption exists, generating a breakdown of legal order, the ‘other’ is defined through behaviour that deviates from accepted local norms, while the contrasting normative ‘general public’ is defined as ‘Russian’. Such group definitions mean that the current process of Russian grass‐roots exclusive national consolidation is based predominantly on culturally based behavioural codes, rather than on mere ethnic or religious affiliation, as is widely believed. Additionally, a conceptual landmark discourse shift from the question of Russia's mere plausibility as a nation‐state to a focus on its ongoing definition is demonstrated.     

‘Set in the silver sea’: English national identity and European integration

ABSTRACT. Although many short‐term reasons for a specifically English Euro‐scepticism have been proposed, a long‐term perspective is required to provide a fuller and more rounded treatment of this important and topical political issue. It needs to be grasped in terms of cultural, political and religious factors in English history, specifically, the antiquity and political character of a sense of English national identity, on the one hand, and on the other hand, the nature and impact of Protestant covenantalism. Among the factors that have shaped a sense of English national identity are its insular, geopolitical situation, the early development of a centralised English state, and the concomitant growth of a unified English legal system. To the existing sense of national identity under the Tudors was added a strong current of religious separatism, manifested first through Henry VIII's break with Rome and his vindication of monarchical supremacy in a national church, and second through the Puritan return to the idea of election modelled on the Old Testament narrative of the Exodus and Covenant of the Israelites. These currents have lent to the sense of English national identity a strong oppositional character, in contrast to the transterritorialism of Christendom characteristic of the leading Roman Catholic powers. This can be seen both by comparing English with French historical trajectories, and more recently, in terms of the separate, but allied, position of England in relation to European integration.     

Mixing Religious Rituals and Mystical Experience with Modern Democracy: Indonesia's Sultan Hamengku Buwono IX

Abstract

Religion is the most divisive, even violent, issue dividing Indonesians both in the past and today. Nevertheless, this paper argues that the Western-educated Sultan's mystical experiences and religious rituals were used as tools for creating democratic traditions, preserving peace and religious tolerance in religiously diverse Yogyakarta province, the national educational center. As the Muslim King who ruled the Mataram kingdom from 1940–1988, Sultan Hamengku Buwono (HB) IX strived to combine elements of rationality with both his Muslim faith and Javanese mysticism. He primarily invoked traditional Javanese ethics and mysticism, rather than Islamic orthodoxy, to appeal to the cultural legacy of the indigenous citizenry, and invoked western democratic values to reassure the Indonesians from other provinces and foreigners engaged in Yogyakarta's colleges and universities. Research findings explain how the Sultan shared with many educated/uneducated persons this particular worldview in which there is no conflict between modern scientific education and a traditional religious worldview and practice     

3. HISTORIOGRAPHY WITHOUT GOD: A REPLY TO GREGORY1

This reply aims both to respond to Gregory and to move forward the debate about God's place in historiography. The first section is devoted to the nature of science and God. Whereas Gregory thinks science is based on metaphysical naturalism with a methodological corollary of critical‐realist empiricism, I see critical, empiricist methodology as basic, and naturalism as a consequence. Gregory's exposition of his apophatic theology, in which univocity is eschewed, illustrates the fissure between religious and scientific worldviews—no matter which basic scientific theory one subscribes to. The second section is allotted to miracles. As I do, Gregory thinks no miracle occurred on Fox Lakes in 1652, but he restricts himself to understanding the actors and explaining change over time, and refuses to explain past or contemporary actions and events. Marc Bloch, in his book The Royal Touch: Sacred Monarchy and Scrofula in England and France, is willing to go much further than Gregory. Using his superior medical knowledge to substitute his own explanation of the phenomenon for that of the actors, Bloch dismisses the actors’ beliefs that they or others had been miraculously cured, and explains that they believed they saw miraculous healing because they were expecting to see it. In the third section, on historical explanation, I rephrase the question whether historians can accommodate both believers in God and naturalist scientists, asking whether God, acting miraculously or not, can be part of the ideal explanatory text. I reply in the negative, and explicate how the concept of a plural subject suggests how scientists can also be believers. This approach may be compatible with two options presented by Peter Lipton for resolving the tension between religion and science. The first is to see the truth claims of religious texts as untranslatable into scientific language (and vice versa); the other is to immerse oneself in religious texts by accepting them as a guide but not believing in their truth claims when these contradict science.     

Food Rituals and Their Social Significance in the Mid‐Second Millennium BC in the Southern Levant: A View From Megiddo

Ceremonies involving intentional burial of animals with humans are acknowledged to bear religious, social and political connotations, and we explored both the ritual activity and the social trajectory of these activities. To date, these ceremonies have rarely been examined within the context of nearby daily activities. We studied faunal remains associated with intramural burials in comparison with contemporaneous daily life in the midsecond millennium bc at Tel Megiddo, as well as comparison with concomitant extramural burials and locations of public feasts. Our study highlights the human interaction with animals that are not often treated as bearing social meaning or having interrelationships with human, the livestock animals. We demonstrate that livestock animals in the second millennium bc had a significant social role as well as economic value. The choice of animals consumed and sacrificed in these rituals is strongly related to the animal's symbolic potency and is based on the desired social message that the population aims to convey. Finally, the form of luxury food that is found in the Megiddo funerary rituals supports the hypothesis regarding the intramural burials' role in creating and enhancing social family bonds. Copyright © 2017 John Wiley & Sons, Ltd.