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Things of Conflict
How do objects become contested in settings characterized by (violent) conflict? Why are some things contested by religious actors? How do religious actors mobilize things in conflict situations and how are conflict and violence experienced by religious groups? This volume explores relations between materiality, religion, and violence by drawing upon two fields of scholarship that have rarely engaged with one another: research on religion and (violent) conflict and the material turn within religious studies. This way, this volume sets the stage for the development of new conceptual and methodological directions in the study of religion-related violent conflict that takes materiality seriously.
Things of Conflict
How do objects become contested in settings characterized by (violent) conflict? Why are some things contested by religious actors? How do religious actors mobilize things in conflict situations and how are conflict and violence experienced by religious groups? This volume explores relations between materiality, religion, and violence by drawing upon two fields of scholarship that have rarely engaged with one another: research on religion and (violent) conflict and the material turn within religious studies. This way, this volume sets the stage for the development of new conceptual and methodological directions in the study of religion-related violent conflict that takes materiality seriously.
A History of the Okanisi Maroons in Suriname
Editor:
Ellen Klinkers
Contributor:
Richard Price
Once the Maroons escaped from slavery and established their communities in the remote interior of Suriname, attention shifted from military threat to internal danger. As they faced these dangers in an unknown rainforest, they sought refuge in prophetic movements directed by charismatic religious leaders.
This book charts the history of Okanisi religious movements from their escape to the present day. It is based on sixty years of fieldwork by the late Bonno Thoden van Velzen and Ineke van Wetering, archival research and oral histories. Prophets of Doom is a tribute to Okanisi society and reflects decades of research and dedication.
This book charts the history of Okanisi religious movements from their escape to the present day. It is based on sixty years of fieldwork by the late Bonno Thoden van Velzen and Ineke van Wetering, archival research and oral histories. Prophets of Doom is a tribute to Okanisi society and reflects decades of research and dedication.
A History of the Okanisi Maroons in Suriname
Editor:
Ellen Klinkers
Once the Maroons escaped from slavery and established their communities in the remote interior of Suriname, attention shifted from military threat to internal danger. As they faced these dangers in an unknown rainforest, they sought refuge in prophetic movements directed by charismatic religious leaders.
This book charts the history of Okanisi religious movements from their escape to the present day. It is based on sixty years of fieldwork by the late Bonno Thoden van Velzen and Ineke van Wetering, archival research and oral histories. Prophets of Doom is a tribute to Okanisi society and reflects decades of research and dedication.
This book charts the history of Okanisi religious movements from their escape to the present day. It is based on sixty years of fieldwork by the late Bonno Thoden van Velzen and Ineke van Wetering, archival research and oral histories. Prophets of Doom is a tribute to Okanisi society and reflects decades of research and dedication.
Decolonizing the Captive Mind
Known for his most famous works, such as The Myth of the Lazy Native (1977) and The Problem of Corruption (1986), as well as his concept of the “captive mind,” Syed Hussein Alatas (1928-2007) has made significant contributions to decolonization theory, social theory, and other forms of thought critical of the current neo-colonial and neoliberal world. Although Edward Said acknowledged his debt to Syed Hussein Alatas’ work, especially its influence on Edward W. Said’s most famous book, Orientalism, Syed Hussein Alatas’ work has long been overlooked by Western academia, trapped in its Eurocentric perspective. Spurred by the commitment to continue the development of Syed Hussein Alatas’ work, this edited volume attempts to demonstrate the relevance of Syed Hussein Alatas to numerous academic fields, and the potential for his thought to be transformative in the international socio-political realm. Twenty-one authors from various disciplines and countries have contributed to Syed Hussein Alatas and Critical Social Theory: Decolonizing the Captive Mind, in the hopes of bringing his work to the forefront of social and political theory.
Contributors are: Mona Abaza, Joseph Alagha, Masturah Alatas, Sharifah Munirah Alatas, Syed Farid Alatas, Syed Imad Alatas, Hira Amin, Dustin J. Byrd, Karim Douglas Crow, Zawawi Ibrahim, N. Jayaram, Habibul Haque Khondker, Teo Lee Ken, Victor T. King, João Marcelo E. Maia, Seyed Javad Miri, Carimo Mohomed, Chandra Muzaffar, Norshahril Saat, Mostafa Soueid, and Esmaeil Zeiny.
Contributors are: Mona Abaza, Joseph Alagha, Masturah Alatas, Sharifah Munirah Alatas, Syed Farid Alatas, Syed Imad Alatas, Hira Amin, Dustin J. Byrd, Karim Douglas Crow, Zawawi Ibrahim, N. Jayaram, Habibul Haque Khondker, Teo Lee Ken, Victor T. King, João Marcelo E. Maia, Seyed Javad Miri, Carimo Mohomed, Chandra Muzaffar, Norshahril Saat, Mostafa Soueid, and Esmaeil Zeiny.
Decolonizing the Captive Mind
Known for his most famous works, such as The Myth of the Lazy Native (1977) and The Problem of Corruption (1986), as well as his concept of the “captive mind,” Syed Hussein Alatas (1928-2007) has made significant contributions to decolonization theory, social theory, and other forms of thought critical of the current neo-colonial and neoliberal world. Although Edward Said acknowledged his debt to Syed Hussein Alatas’ work, especially its influence on Edward W. Said’s most famous book, Orientalism, Syed Hussein Alatas’ work has long been overlooked by Western academia, trapped in its Eurocentric perspective. Spurred by the commitment to continue the development of Syed Hussein Alatas’ work, this edited volume attempts to demonstrate the relevance of Syed Hussein Alatas to numerous academic fields, and the potential for his thought to be transformative in the international socio-political realm. Twenty-one authors from various disciplines and countries have contributed to Syed Hussein Alatas and Critical Social Theory: Decolonizing the Captive Mind, in the hopes of bringing his work to the forefront of social and political theory.
Contributors are: Mona Abaza, Joseph Alagha, Masturah Alatas, Sharifah Munirah Alatas, Syed Farid Alatas, Syed Imad Alatas, Hira Amin, Dustin J. Byrd, Karim Douglas Crow, Zawawi Ibrahim, N. Jayaram, Habibul Haque Khondker, Teo Lee Ken, Victor T. King, João Marcelo E. Maia, Seyed Javad Miri, Carimo Mohomed, Chandra Muzaffar, Norshahril Saat, Mostafa Soueid, and Esmaeil Zeiny.
Contributors are: Mona Abaza, Joseph Alagha, Masturah Alatas, Sharifah Munirah Alatas, Syed Farid Alatas, Syed Imad Alatas, Hira Amin, Dustin J. Byrd, Karim Douglas Crow, Zawawi Ibrahim, N. Jayaram, Habibul Haque Khondker, Teo Lee Ken, Victor T. King, João Marcelo E. Maia, Seyed Javad Miri, Carimo Mohomed, Chandra Muzaffar, Norshahril Saat, Mostafa Soueid, and Esmaeil Zeiny.
Karl Rahner and the Contemporary Exploration for Meaning
In Theology, Empowerment, and Prison Ministry Meins G.S. Coetsier offers a new scholarly account of Karl Rahner’s theological anthropology and the prison pastorate with a contemporary expansion for meaning, seeking an antidote to the suffering and isolation of those incarcerated with a “theology of empowerment.” Drawing on prison ministry theorists and practitioners, and on the experiences of Viktor Frankl, Aleksandr Solzhenitsyn and Etty Hillesum, the book argues that Rahner’s views on prison ministry are significant and encouraging but limited regarding the needs and demands of 21st-century prison ministry. In a convincing, perceptive, and groundbreaking study, Coetsier goes beyond Rahner with ecumenical and interreligious perspectives, reminding us all of our human dignity, of meaning and transformation, of our liberation, creativity, hope and community.
Karl Rahner and the Contemporary Exploration for Meaning
In Theology, Empowerment, and Prison Ministry Meins G.S. Coetsier offers a new scholarly account of Karl Rahner’s theological anthropology and the prison pastorate with a contemporary expansion for meaning, seeking an antidote to the suffering and isolation of those incarcerated with a “theology of empowerment.” Drawing on prison ministry theorists and practitioners, and on the experiences of Viktor Frankl, Aleksandr Solzhenitsyn and Etty Hillesum, the book argues that Rahner’s views on prison ministry are significant and encouraging but limited regarding the needs and demands of 21st-century prison ministry. In a convincing, perceptive, and groundbreaking study, Coetsier goes beyond Rahner with ecumenical and interreligious perspectives, reminding us all of our human dignity, of meaning and transformation, of our liberation, creativity, hope and community.
Sociology for Durkheim was by no means a knowledge closed in its specificity. It was rather an open science, permeable to contributions coming from other disciplines. For him, the task of sociology was to study what held societies together, giving place to reflective change and progressive development. This is an epistemological and political model that still retains all its relevance today: an example to be rediscovered against any reductionist conception of the vocation and object of social sciences; an encouragement to see sociology as an indispensable protagonist for an authentic interdisciplinary dialogue in the field of humanities. It is one of the best legacies Durkheim left us, that this book attempts to illustrate.
Sociology for Durkheim was by no means a knowledge closed in its specificity. It was rather an open science, permeable to contributions coming from other disciplines. For him, the task of sociology was to study what held societies together, giving place to reflective change and progressive development. This is an epistemological and political model that still retains all its relevance today: an example to be rediscovered against any reductionist conception of the vocation and object of social sciences; an encouragement to see sociology as an indispensable protagonist for an authentic interdisciplinary dialogue in the field of humanities. It is one of the best legacies Durkheim left us, that this book attempts to illustrate.