Were the Wars of Religion about Religion?

Abstract

William Cavanaugh's The Myth of Religious Violence raises important questions about the role of religion in society. It challenges all-too-common misunderstandings about the relationship between religion and politics and, most valuably, warns against any assumption that religion is peculiarly prone to violence. This essay nevertheless takes issue with his attempt to disprove what he calls “the myth of religious violence” with evidence from the Wars of Religion in sixteenth-and seventeenth-century Europe and his claim that “the story of these wars serves as a kind of creation myth for the modern state” (10). The essay emphasizes the importance of understanding the religious dimensions of early modern Europe's wars but also of recognizing that, in both historical and contemporary situations, religious motivations are best understood not as independent variables but rather as catalysts that could exacerbate-or relieve-tensions rooted in other sorts of divisions or quarrels.     

Setting the agenda for evidence-based research on ending mass atrocities

The question of how mass atrocities end has been dominated by a normative approach regarding how they ought to end. Arguing that an evidence-based approach to terminate mass atrocities might offer profound insights into theories of mass atrocities as well as policies designed to prevent or end their occurrence, this article outlines the key questions and approaches needed for an evidence-based study of atrocity endings. It draws on theories of genocide, political violence and civil war termination, and presents initial insights from case studies, including the killing of civilians in colonial German Southwest Africa, the Soviet Union, the Nigerian civil war, the Guatemalan civil war, the Nuba Mountains of Sudan and Bosnia-Herzegovina.     

Children's daily travel to school in Johannesburg-Soweto,South Africa: geography and school choice in the Birth to Twenty cohort study

This paper has two aims: to explore approaches to the measurement of children's daily travel to school in a context of limited geospatial data availability and to provide data regarding school choice and distance travelled to school in Soweto-Johannesburg, South Africa. The paper makes use of data from the Birth to Twenty cohort study (n?=?1428) to explore three different approaches to estimating school choice and travel to school. First, straight-line distance between home and school is calculated. Second, census geography is used to determine whether a child's home and school fall in the same area. Third, distance data are used to determine whether a child attends the nearest school. Each of these approaches highlights a different aspect of mobility, and all provide valuable data. Overall, primary-school-aged children in Soweto-Johannesburg are shown to be travelling substantial distances to school on a daily basis. Over a third travel more than 3 km one way to school, 60% attend schools outside of the suburb in which they live, and only 18% attend their nearest school. These data provide evidence for high levels of school choice in Johannesburg-Soweto, and that families and children are making substantial investments in pursuit of high-quality educational opportunities. Additionally, these data suggest that two patterns of school choice are evident: one pattern involving travel of substantial distances and requiring a higher level of financial investment and a second pattern involving choice between more local schools, requiring less travel and a more limited financial investment.     

The spring,the seed and the tree: Gregory of Tours on the wonders of nature

In the preface to his liturgical calendar The reckoning of the course of the stars Bishop Gregory of Tours (538–594) — author also of Ten books of histories and Eight books of miracles as well as of a Commentary on the understanding of the Psalter (of which, however, only fragments are preserved) — declares God's “wonders” of the natural world to be superior to the seven ancient wonders of the world. The reason for this is that the latter, being works of men, are subject to decay and destruction, while the former, as miraculous works of God, are divinely sustained and renewed daily or annually, thereby becoming imperishable. An examination of the associative contexts in which two of these wonders — the sea (enlarged to include water in its various forms) and plant life — occur in the rest of Gregory's works reveals several essential themes of his thinking not only about nature, but also about God, man and society. Thought, for him, nature as a (divinely sustained) system of regularities does exist as a kind of backdrop, sudden unpredictable divine — and sometimes diabolic — action in and through phenomena occupies the center of the stage. Gregory tends to see this action in the shape of what he regards as pre-existing images or patterns of invisible spiritual truth, to which the visible, even material, structure of events must necessarily conform. He shows, too, how this action could reflect as well as meet various needs of the individual and of society as a whole. An association which recurs almost constantly in his treatment of divine action in these natural phenomena, which he sometimes describes as analogous to that in man, is precisely that with the cluster of closely related concepts of renewal, rebirth and creation ex nihilo. Together with what appears as an extreme, as it were ‘poetical’, sensitivity to sudden perceptions and intuitions, something like a longing for and surrender to what he describes as “astonished admiration” may have helped to make possible his recognition of that which he designated as divine creative power in the world of visible reality as well as in man's inner experience. His seeing this as an essential dynamic of the holy may mean that he felt it to be a fundamental need and concern not only of the individual personality but also, more obscurely, of the society in which he found himself.     

Absence of premolar teeth from ruminant mandibles found at archaeological sites

Three bovine and three ovine mandibles are described in each of which the second permanent premolar tooth was absent. In one of the bovine jaws an absence of the fifth cusp of the third molar was also noted. A review of tooth absence in wild and domestic bovidae is presented and suggestions are made as to the reason for absence.     

New techniques for the recovery of small amounts of mature enamel proteins

Currently there are no non-destructive techniques to obtain protein from the dental enamel, the most mineralized tissue in mammals and most resistant to diagenesis, which provides a window to the developing period by means of incremental markings containing proteins. To recover protein, dissolution of powdered enamel is required. Here we tested whether samples obtained by micro-etching of the enamel surface were adequate for protein analysis by MALDI-TOF/TOF mass spectrometry and identification in protein databases. The micro-etch techniques were effective in generating adequate samples for mass spectrometry (from 3 to 13.4 μm superficial enamel), being also highly conservative, since they rendered masses of enamel ranging from 0.1 to 0.4 mg. Using these techniques the separation of proteins by SDS-PAGE was not necessary, and the whole procedure was easier. Results showed successful identification of specific enamel proteins after whole crown superficial etching with 11% EDTA in the case of immature porcine samples, and with 10% HCl in the case of mature human enamel. X- and Y-isoforms of amelogenin, ameloblastin, and enamelin peptides were identified. The new techniques described here allowed the successful recovery of enamel proteins, opening new avenues for the use of enamel protein information in fossil/archeological material, where sometimes little protein is left.     

Conflicting images of the Zuider Zee around 1900: nation-building and the struggle against water

In 1918, the Dutch government decided to enclose and reclaim the Zuider Zee (later called the IJsselmeer). The preceding decades had been marked by broad public debate about the utility and urgency of the project. Around 1900, its proponents constructed images of the region and of the Dutch nation in which the Zuider Zee was no longer a crossroads. They emphasized the backwardness of the area and depicted the sea as a domestic enemy, its violent storms posing a threat to the nation. Cornelis Lely’s Zuider Zee proposal (1891) promised a bright future for both the region and the Netherlands as a whole. The struggle against the water would revitalize the nation (by stimulating nation-building) and modernize its international image (perceived as a picturesque but archaic country). Opponents of the project feared the high costs and developed a counter-image: the Zuider Zee region as heartland of ‘authentic’ Dutch culture, a heritage that would be jeopardized by the project. The article concludes by highlighting the synchronicity of the non-synchronous: the Zuider Zee region was envisioned as a region living in the past, thereby constituting an ‘internal Other’ in a country undergoing rapid modernization around 1900.     

Philosophy as a cultural resource and medium of reflection for Hermann Weyl

In a talk given at Zurich in the late 1940s, Hermann Weyl discussed Ferdinand Gonseth's dialectical epistemology and considered it as being restricted too strictly to aspects of historical change. His experiences with post-Kantian dialectical philosophy, in particular Johann Gottlieb Fichte's derivation of the concept of space and matter, had been a stronger dialectical background for his own 1918 studies in purely infinitesimal geometry and the early geometrically unified field theory of matter (extending the Mie-Hilbert program). Although now Weyl distantiated himself from the speculative features of his youthful philosophizing and in particular from his earlier enthusiasm for Fichte, he again had deep doubts as to the cultural foundations of modern mathematical sciences and its role in material culture of high modernity. For Weyl, philosophical «reflection» was a cultural necessity he now turned towards Karl Jaspers' and Martin Heidegger's existentialism to find deeper grounds, similar to his turn towards Fichte's philosophy after World War I. The discussion in the late 1940s can be read as a kind of post-World-War-II «Nachtrag» to Weyl's more widely known philosophical comments on mathematics and the natural sciences published in the middle of the 1920s.     

Sexual citizenship in ‘the New Tasmania’

The state of Tasmania, the smallest in the Commonwealth of Australia, has recently reformed its law relating to relationships by amending over 100 pieces of legislation to include a range of relationships, including lesbian and gay partnerships, among those given recognition and legal entitlement. This government-sponsored legislation is represented as central to the program of economic revival, social reform and branding described as ‘the New Tasmania’. This article locates the relationship reform in this discourse of Tasmania's newness and in the context of neo-liberal approaches to globalisation. It argues that sexual citizenship takes a multitude of forms and its value, like the value of relationship reform legislation, cannot be easily determined. Indeed, it asks whether sexual citizenship as a form of belonging can ever be disentangled from the various contexts where it is performed. It concludes by privileging the desires and performances of sexual citizenship over the constitution of sexual citizenship in rights or recognition.     

Farm women and femocracy

While rural and farm women have a long history of interaction with the Australian state, it is only recently that Commonwealth government departments have established specifically dedicated policy machinery to address their needs. What is notable is that this has occurred at a time when other gender equity infrastructure is being disbanded. This article examines this anomaly. To begin, it documents the material and discursive changes in terms of equity for women which have occurred since the election of the Howard government in 1996. Following this, it details the emergence of a state agenda for rural and farm women in Australia and explains some of the definitive elements of this agenda. In the final section, the article gives attention to explaining why equity for farm and rural women has been emphasised by government in a period marked by the erosion of state-sponsored equity initiatives.