A SCHOLARLY BOOK REPOSITORY11 start with Y start with Y
Modernity remade much of the world in the late nineteenth and early twentieth centuries and was nowhere more transformational than in the American South. In the wake of the Civil War, the region not only formed new legal, financial, and social structures, but citizens of the South also faced disorienting uncertainty about personal identity and even gender itself. Ye That Are Men Now Serve Him traces the changes in southern gender roles during the New South period of 1877–1915 and demonstrates that religion is the key to perceiving how constructions of gender changed.
The Civil War cleaved southerners from the culture they had developed organically during antebellum decades, raising questions that went to the very heart of selfhood: What does it mean to be a man? How does a good woman behave? Unmoored from traditional anchors of gender, family, and race, southerners sought guidance from familiar sources: scripture and their churches. In Ye That Are Men Now Serve Him, Colin Chapell traces how concepts of gender evolved within the majority Baptist and Methodist denominations as compared to the more fluid and innovative Holiness movement.
Grounded in expansive research into the archives of the Southern Baptist Convention; Methodist Episcopal Church, South; and the Holiness movement, Chapell’s writing is also enlivened by a rich trove of primary sources: diaries, sermons, personal correspondence, published works, and unpublished memoirs. Chapell artfully contrasts the majority Baptist and Methodist view of gender with the relatively radical approaches of the emerging Holiness movement, thereby bringing into focus how subtle differences in belief gave rise to significantly different ideas of gender roles.
Scholars have explored class, race, and politics as factors that contributed to contemporary southern identity, and Chapell restores theology to its intuitive place at the center of southern identity. Probing and illuminating, Ye That Are Men Now Serve Him offers much of interest to scholars and readers of the South, southern history, and religion.
In her intimate investigation of the “year in white,” Carr draws on fifty-two in-depth interviews with other participants, an online survey of nearly two hundred others, and almost a decade of her own ethnographic fieldwork, gathering stories that allow us to see how cultural newcomers and natives thought, felt, and acted with regard to their initiation. She documents how, during the iyawo year, the ritual slowly transforms the initiate’s identity. For the first three months, for instance, the iyawo may not use a mirror, even to shave, and must eat all meals while seated on a mat on the floor using only a spoon and their own set of dishes. During the entire year, the iyawo loses their name and is simply addressed as “iyawo” by family and friends.
Carr also shows that this year-long religious ritual—which is carried out even as the iyawo goes about daily life—offers new insight into religion in general, suggesting that the sacred is not separable from the profane and indeed that religion shares an ongoing dynamic relationship with the realities of everyday life. Religious expression happens at home, on the streets, at work and school.
Offering insight not only into Santería but also into religion more generally, A Year in White makes an important contribution to our understanding of complex, dynamic religious landscapes in multicultural, pluralist societies and how they inhabit our daily lives.
Garb follows the gradual disappearance of the soul from modern philosophy while drawing attention to its continued persistence as a topic in literature and popular culture. He pays close attention to James Hillman’s “archetypal psychology,” using it to engage critically with the psychoanalytic tradition and reflect anew on the cultural and political implications of the return of the soul to contemporary psychology. Comparing Kabbalistic thought to adjacent developments in Catholic, Protestant, and other popular expressions of mysticism, Garb ultimately offers a thought-provoking argument for the continued relevance of religion to the study of psychology.
Cravens also demonstrates the mobilizing power of faith for LGBT people by contrasting the effects of participation in faith and secular communities on political activism. He explores how factors such as coming out, race, and LGBT-affirming churches influence political attitudes and behavior and explains how the development of LGBT politico-religious activism provides opportunities for LGBT people to organize politically.
Ultimately, Cravens provides a cohesive account of how religion acts as a catalyst for and facilitator in the political development of LGBT people in the United States. In the process, he shows that there is room for both religion in LGBT communities and LGBT people in religious communities.
This excellent translation, including line drawings and charts, a glossary of technical terms, and a complete translation of the Yoga Darshana Upanishad, begins with a brief description of the metaphysical and religious history on which Yoga is based. Varenne discusses the theoretical conception of Yoga as the search for liberating knowledge, concluding with a brief indication of the physical practices and extra Yogic themes such as Kundalini and Tantrism. It is the author's hope that "those who read [this book] will come to realize that it is in fact dishonest to reduce Yoga to some sort of physical training, or to just an occult doctrine; it is a 'world view' a Weltanschauung that comprehends reality in its totality."
"The straightforward, well-organized presentation makes the book itself a microcosm of what Varenne singles out as a dominant feature of classical Hindu thought—a bringing of the complex and multitudinous into a unity."—Judith Guttman, Yoga Journal
The Yogaśāstra and its voluminous auto-commentary, the Svopajnavrtti, is the most comprehensive treatise on Śvetāmbara Jainism. Written in the twelfth century by the polymath Hemacandra, it was instrumental in the survival and growth of Jainism in India as well as in the spreading of Sanskrit culture within Jaina circles. Its influence extended far beyond confessional and geographical borders and it came to serve as a handbook for the Jain community in Gujarat and overseas.
It is a systematic presentation of a set of ideas and practices originally belonging to the Śvetāmbara canonical scriptures and traditions molded into a coherent whole with the help of a long row of scholastic thinkers. Hemacandra integrates innovations of his own as well as non-Jain elements of pan-Indian and Saiva provenance, attesting to a strong Tantric influence on medieval Jainism. Some of these elements came to be perpetually included within Śvetāmbara orthopraxy and orthodoxy due to the normative status acquired by the Yogaśāstra.
The present translation is the first of its kind in a Western language.
Does God love and care for each individual? Should the Bible be interpreted literally? Why are we here? Questions such as these persist for many people today. Grant Schnarr presents "the new Christianity," based on the Bible and the teachings of the eighteenth-century theologian Emanuel Swedenborg. Schnarr examines the underlying reasons that prevent people from truly believing and provides logical and positive answers to life's questions. The result is a solid foundation for building faith and embracing a relationship with God.
Even before the emergence of the civil rights movement with black churches at its center, African American religion and progressive politics were assumed to be inextricably intertwined. In her revelatory book, Barbara Savage counters this assumption with the story of a highly diversified religious community whose debates over engagement in the struggle for racial equality were as vigorous as they were persistent. Rather than inevitable allies, black churches and political activists have been uneasy and contentious partners.
From the 1920s on, some of the best African American minds—W. E. B. Du Bois, Carter G. Woodson, Benjamin Mays, Nannie Helen Burroughs, Mary McLeod Bethune, Charles S. Johnson, and others—argued tirelessly about the churches’ responsibility in the quest for racial justice. Could they be a liberal force, or would they be a constraint on progress? There was no single, unified black church but rather many churches marked by enormous intellectual, theological, and political differences and independence. Yet, confronted by racial discrimination and poverty, churches were called upon again and again to come together as savior institutions for black communities.
The tension between faith and political activism in black churches testifies to the difficult and unpredictable project of coupling religion and politics in the twentieth century. By retrieving the people, the polemics, and the power of the spiritual that animated African American political life, Savage has dramatically demonstrated the challenge to all religious institutions seeking political change in our time.
Gerardo Reichel-Dolmatoff spent much of his life studying the oral culture of the Tukano Indians in the Northwest Amazon, including twenty years simply learning the four key Tukanoan languages. Through his translations and commentaries of the yuruparí fertility mythologem and ritual complex, Tukano oral art is revealed as an important expression of tribal philosophical and religious thought.
The four Tukano "texts" in this volume "speak of emotions, paint images, and construct sceneries." They contain coded cultural history and lead us into the meaning of oral traditions: meaning contained in admonitions, instructions, and explanations which constitute the fundamental precepts of social customs, conflict resolution, gender attitudes, and ecology. Reichel-Dolmatoff places the analytical study of South American oral art on a par with the great exegetic traditions of the Old World.
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