MODERNITY IN RELIGION: A RESPONSE TO CONSTANTIN FASOLT'S “HISTORY AND RELIGION IN THE MODERN AGE”

Contrary to Constantin Fasolt, I argue that it is no longer useful to think of religion as an anomaly in the modern age. Here is Fasolt's main argument: humankind suffers from a radical rift between the self and the world. The chief function of religion is to mitigate or cope with this fracture by means of dogmas and rituals that reconcile the self to the world. In the past, religion successfully fulfilled this job. But in modernity, it fails to, and it fails because religion is no longer plausible. Historical, confessional religions, then, are no longer doing what they are supposed to do; yet the need for religion is still very much with us. Fasolt's account would be a tragic tale, if not for his claim that there is a new religion for the modern age, a religion that fulfills the true reconciling function of religion. That new religion is the reading and writing of history. Indeed, for Fasolt, reading history is religiously redemptive, and writing history is a sacred act. The historian, it turns out, is the priest in modernity. In my response, I challenge both Fasolt's remedy (history as religiously redemptive) and its justification (the fall of historical religions). Indeed, I reject both his romantic view of past religion as the peaceful reconciler, as well as his pessimistic view of present religion as the maker of “enemies” among modern people. In the end, I argue that the way Fasolt employs his categories—“alienation,”“salvation,”“religion,”“history”— is too vague to do much useful work. They are significant categories and they deserve our attention. But in my view, the story Fasolt tells is both too grim (on human alienation) and too cheerful (on historian as modern savior).     

The Promise and Threat of America in Australian Politics

From early days the United States has had a curious and very entertaining career in Australia as a kind of storehouse of ideas to be raided, a powerfully justifying precedent to be invoked or a dreadful example with which to shame the thoughtless. (Cited in Churchward 1979, p. xxv)     

“Britain's Spiritual Life: How Can It Be Deepened?”: Seebohm Rowntree,Russell Lavers,and the “Crisis of Belief”, ca. 1946–54

This article examines the response of two social investigators in the early post-World War II period to the apparent secularization of British society. It explains how an unpublished survey that the two men carried out, along with the work of other Christian and non-Christian commentators in this period, expressed the hope that religious influences would be strengthened through secular institutions, including communal organizations, workplaces, and the military. A revival of Christian belief, in some form, was seen as a bulwark against communism in the context of the Cold War in which the Soviet regime was seen to present a threat to the "Christian civilization" of the West. The "spiritual life of the nation" was synonymous with the "national character," and for the information and opinion on which their study was based, Seebohm Rowntree and Russell Lavers turned to those who they believed were in a position to influence the "national character."     

The changing geography of the Canadian manufacturing sector in metropolitan and rural regions, 1976–1997

This paper documents the changing geography of the Canadian manufacturing sector over a 22‐year period (1976–1997). It does so by looking at the shifts in employment and differences in production worker wages across different levels of the rural/urban hierarchy—central cities, adjacent suburbs, medium and small cities and rural areas. The analysis demonstrates that the most dramatic shifts in manufacturing employment were from the central cities of large metropolitan regions to their suburbs. Paralleling trends in the United States, rural regions of Canada have increased their share of manufacturing employment. Rising rural employment shares were due to declining employment shares of small cities and, to a lesser degree, large urban regions. Increasing rural employment was particularly prominent in Quebec, where employment shifted away from the Montreal region. The changing fortunes of rural and urban areas were not the result of across‐the‐board shifts in manufacturing employment, but were the net outcome of differing locational patterns across industries. In contrast to the situation in the United States, wages in Canada do not consistently decline, moving down the rural/urban hierarchy from the largest cities to the most rural parts of the country. Only after controlling for the types of manufacturing industries found in rural and urban regions is it apparent that wages decline with the size of place .