security. With all these challenges, the media risk being partial in their coverage and in what they present for public consumption. These limitations, notwithstanding, there are specific factual, unbiased and well-balanced stories on witchcraft accusations as illustrated in these three cases from the
A Study of the Dagomba Community
Thomas J. Coleman III, Kenan Sevinç, Ralph W. Hood Jr. and Jonathan Jong
nonreligious individuals in today’s society: If theistic beliefs are so efficacious in ameliorating the fear of death for believers, can the beliefs held by nonbelievers operate similarly, and what might these beliefs be? In the present article, we review selected Terror Management Theory ( TMT ) research on
Anastasia E. Somerville-Wong
within a liturgical framework that does not present them as sacred, divinely inspired or as historical fact. There is even room for secular interpretations of the established weekly or annual celebrations of parent faiths and cultures as well as celebrations of secular figures such as Charles Darwin and
Morality in a Secular World
Jeff O’Connell and Michael Ruse
and selection. We must call those spurious philanthropists, who, to prevent present misery, would entail greater misery upon future generations. All defenders of a Poor Law must, however, be classed among such. That rigorous necessity which, when allowed to act on them, becomes so sharp a spur to the
Funkes Argument fußt auf Interviews und intensiver Feldforschung und umfasst ein breites Themenfeld von Farben über Banknoten bis hin zu städtischer Raumordnung. Funke bietet einen neuen Ansatz zur Theorie und Methodologie von Religionsästhetik und wirft ein neues Licht auf die › Grüne Bewegung‹ , indem er die islamischen Ressourcen freilegt, mittels derer sich ihr Protest artikulierte.
In Aesthetics, Politics, and Shiʿi Representation in Contemporary Iran Christian Funke explores the entangled relationship between politics, protest and Shiʿi materiality in the Islamic Republic. He shows how the post-election protests of 2009 and the ‘Green Movement’ were part of larger discourses on democracy, identity, the present and the past, and religion and politics.
Funke’s argument is based on extensive fieldwork and interviews. He covers a broad array of topics, ranging from the interpretation of colours to the use of banknotes to the emergence of an urban spatial order. Funke offers a novel approach to the methodology and theory of material religion and by revealing the Islamic undercurrents in the ‘Green Movement’, his book provides a new and more appropriate picture of protest and religion in Iran.
coercive laws by public officials. While all kinds of reasons, including merely intelligible ones, can be presented by, and engaged with, citizens in democratic debate, public officials have a duty not to justify laws merely by appeal to reasons that are intelligible. They should not present their personal
. Careful examination of the four criteria indicates the following: (a) the law is directly burdensome; (b) the burden is severe; (c) the aim of the law could be presented as pivotal to egalitarian justice; and (d) cost-shifting is significant. Balancing these considerations does not decisively point to one
. When a small group of MP s objected, they were told that the cross had not been consecrated and so was not, in fact, a (proper) cross and hence it was not a desecration to move it. 6 The atheists who were present had no trouble using, understanding and engaging with the reason. It seems that we can
question, this trend has either remained stable or gotten stronger between 1990 and 2014. Official government policy , presented in table 1, measures how states on a formal basis relate to religion. The most striking result is that over 30 % have official religions, clearly not a secular policy by any