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7 The Miraculous Birth of the Given: Reflections on Hannah Arendt and Franz Rosenzweig

Edited by Randi Rashkover and Martin Kav Indiana University Press ePub

In his Political Theology Carl Schmitt famously claimed that all significant political concepts are reinhabitations of theological concepts and that the power of the sovereign to declare a state of exception (that is, to interrupt and suspend the order of formal legality) was like a “miracle” as “the power of real life breaks through the crust of a mechanism that has become torpid by repetition.”1 Schmitt’s recourse to the metaphor of the miracle was intended to capture the interruptive force of the sovereign decision, its introduction of a radical break in existing patterns of life. To this end, he repeatedly emphasized the gap separating the sovereign’s constituent power from the subsequently constituted and institutionalized powers of the juridical state, and he located the dignity of the political sphere precisely in the irreducibility of the former to the latter. In her own explicitly post-theological theorizing of the political, Hannah Arendt follows Schmitt in appealing to the language of miracles. And Schmitt’s emphasis on the unexpected and interruptive force of the “miraculous” instituting deed is also characteristic of many of Hannah Arendt’s best known invocations of the term. Thus, in “What Is Freedom?” she claims that “every act, seen from the perspective not of the agent but of the process in whose framework it occurs and whose automatism it interrupts, is a ‘miracle’—that is, something which could not be expected.”2 Or again, in The Human Condition, when distinguishing action from the related activities of labor and work, she notes that “just as, from the standpoint of nature, the rectilinear movement of man’s lifespan between birth and death looks like a peculiar deviation from the common natural rule of cyclical movement, thus action, seen from the viewpoint of the automatic processes which seem to determine the course of the world, looks like a miracle.”3 These passages suggest that what is miraculous in action is its interruptive force, its power to introduce a break in the “automatic processes” of everyday life,4 and they appear to support the impression of a strong affinity between the Schmittian and Arendtian conceptions of miracle.

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Medium 9780253008145

FOUR Religious Modesty, Fashionable Glamour, and Cultural Text: Veiling in Senegal • LESLIE W. RABINE

Edited by Elisha P Renne Indiana University Press ePub

By its metamorphosis from austere religious symbol into fashionable adornment, the veil in Senegal illustrates the power of fashion to transform social polarization into dialogical process. This process began in the 1990s, when Islamic sects from Iran and Saudi Arabia, quite foreign to the Sufi brotherhoods that compose most of Senegalese Islam, gained a foothold among young people. Although the population of Senegal is 95 percent Muslim, Senegalese women have historically not worn Middle-Eastern-style veils. But for young women in the orthodox movements, hijab-style veils symbolized a “purer” form of Islam, in part as protest against a complex conjunction of historic forces. These included economic crisis, immense unemployment, out-of-control political corruption, and the post-colonial dominance of Western powers, as well as disillusionment with Sufi leaders. Through orthodox Islam, young people rebelled against the local “traditions” of their elders, and identified with a powerful anti-Western global movement (Augis 2009:217–219).

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Medium 9780253010001

7: Aion, Chronos, Kairos

Ó Murchadha, Felix Indiana University Press ePub

THE CHRISTIAN WORLD, the world without worldly measure, is a world of inadequation, a world which in its openness to peace beyond agon and economy releases also a profound violence. Truth and justice appear in this world as that which the world cannot contain. This mode of incarnate appearance is being in the world as that into which existents come and out of which they go. This coming and going, this not having been and will not be, are events in the world, but are not reducible to the world. Temporal being is that being which comes into and out of existence: these are not simply external facts, but are the becoming temporal as such. Temporal being is that being which lives in relation to its coming into and going out of existence. This existent being is an anomaly, an anomaly which lies at the source of both philosophy and Christianity. At the heart of this anomaly is the insistence of a singular being to be in a manner which places it against the world. This being against the world finds different echoes—the tragic acceptance of Greek drama, the preparation for death of Greek philosophy, and the living in salvation of Christianity. Each of these modes of being against the world are modes of being temporal in relation to that which transcends finite existence.1

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Medium 9780253013866

12. Dexterous Creation: Material Manifestations of Instrumental Symbolism in the Americas

Edited by Akinwumi Ogundiran and Paula S Indiana University Press ePub

Christopher C. Fennell

In a larger-scale study, entitled Crossroads and Cosmologies, I examined multiple data sets of material culture uncovered at African American occupation sites in the historic period (Fennell 2007b). That larger study utilized theories concerning modes of symbolic expression, formation and maintenance of social group identities, and the role of individual creativity and innovation. I applied these analytic frameworks to the past creation and use of material expressions of core symbols within the diasporas of particular African and European cultures, such as the BaKongo, Yoruba, Fon, and Palatine German, among others. I explored the divergent ways those creative processes played out at sites in North America, the Caribbean, and South America. A multitude of independently developed beliefs and practices from Africa and Europe came to meet at the many crossroads of the Americas.

The selected case study examined in this chapter involves theoretical concepts that I developed in Crossroads and Cosmologies. Anthropologists have articulated concepts concerning the operations of “core” symbols within culture groups, which have also been referred to as “key” or “dominant” symbols (Ortner 1973; Schneider 1980; Turner 1970, 1973). Such core symbols express fundamental elements of a culture group’s cosmology and sense of identity within the world. Core symbols are communicated in myriad ways, including expression in ritual performances, spoken words, and tangible renderings in material culture (Fennell 2007b).

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Medium 9780253342935

42 Survival among the Local Population

Yitzhak Arad Indiana University Press ePub

The Jewish prisoners who escaped during the uprisings in Treblinka and Sobibor and were not caught in the first days of intensive searches faced the very serious problem of how to survive for a prolonged period in an area occupied by the Germans. Their success depended to a large extent on the attitude of the local population—first in the vicinity of the camps and later in the more distant areas of the General Government.

The local population in the areas around Treblinka and Sobibor was predominantly Polish, although there were some Ukrainian and Belorussian villages, mainly to the east of these camps. The escaping prisoners needed help to obtain food and to secure information about the surroundings, the whereabouts and activities of the local police and German security forces, and the safest direction to follow. They needed temporary shelter and places for more prolonged hiding. And the cooperation of the local population was important for Jews wishing to make contact with the partisans.

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Medium 9780253008534

6 - With Angelo Donati in Nice, November 1942 to June 1943

Zuccotti, Susan Indiana University Press ePub


WHILE LIFE BECAME FAR MORE DANGEROUS FOR PÈRE MARIE-Benoît, Joseph Bass, and their helpers and Jewish protégés when the Germans seized much of formerly unoccupied France toward the end of 1942, there was one important geographical exception. As the Germans moved south that November, the Italian army moved west to occupy ten French departments or parts of departments east of the Rhône, including the cities of Nice, Cannes, Valence, Grenoble, and Vienne.1 In that new Italian zone, Jews and rescuers alike found conditions that were very different from those under both Vichy and subsequent German rule.

The nature of the Italian occupation was not immediately apparent. After all, as early as 1938 Benito Mussolini had decreed anti-Jewish laws in Italy that were as severe as the Nuremberg laws in the Third Reich. And for the most part, those laws had been thoroughly enforced. Furthermore, when Mussolini declared war on the side of the Germans in June 1940, thousands of foreign Jewish men throughout Italy were rounded up and interned in camps that initially were almost as wretched as those in France. When the Italians later occupied territories abroad, in southern Greece, along the Dalmatian coast, and finally in southeastern France, they brought their anti-Jewish laws with them. At first Jews in those areas were apprehensive.

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Medium 9780253002334

3 Parattai’s Theology: Greeting God in the Cēri

Zoe C. Sherinian Indiana University Press ePub

Greeting God in the Cēri

Mr. Pitchai, a non-Christian Dalit landless laborer, described God from the perspective of Tamil village religious practice (or Adi Samayam, “original religion”), saying “God is part and parcel of life” (Appavoo 1997, 283). This inspiration for Appavoo, from one of his “best teachers of theology,” led him to formulate an understanding of Christian theology from Dalit religions. He concluded that “theology in Dalit tradition is not just speaking or writing, it is life that is lived with God. Theological expression is not just verbal, it is expression of life” (Appavoo 1997, 283). From this understanding of theology as the action of holistic liberative living and his observation of Dalit religion, Appavoo asserts that worship is the primary means of theological expression for Dalits and should be an essential part of an emerging Dalit theology (Appavoo 1997, 283).

At the heart of Dalit Christian worship lies folk music. Appavoo described this when he proclaimed to me, “We are drumming our theology,” referencing the reclamation of the parai drum and drummer as a symbol of Dalit cultural liberation that has occurred among Christians and in the secular Dalit movement in Tamil Nadu. Paṟai drumming had been considered the ritually degraded occupation of the Paṟaiyars, as members of this jāti were required to play for upper-caste funerals, thus associating the drum and the drummers with the pollution of death.1 By bringing this instrument physically into the sacred space of the church building and using it to accompany his liturgy in folk music, Appavoo made significant steps toward reversing its associations with degradation, transforming the psyche of Dalits with a sense of healing pride in their culture. Indeed while Appavoo and his students had been using the paṟai drum in liturgies at TTS since the early 1990s, one of his students, S. Jebarajan, took this reclamation a step further. In 2003 he composed a Paṟai Isai Vai Pāḍu (or Paṟai Music Worship) which required that all members of the congregation gather around a musician holding the paṟai drum during the passing of the peace (creating community through shaking hands and acknowledging each other’s presence) and touch the instrument to reaffirm their commitment to working for Dalit liberation.2 An esteemed theologian and TTS professor, who was a Paṟaiyar himself, had been attending TTS folk music services for many years in which the paṟai was played, but had never touched the instrument. The experience of doing so in this worship brought him to tears, producing a cathartic release of internalized shame.3

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Medium 9780253204530

7. Between the Truth and the Whole Truth

Meir Sternberg Indiana University Press ePub

He who knows, why should he keep it hidden?

Sumerian proverb

Arising from a lack in the telling, gaps give rise to a fullness in the reading: the Bible presses this universal of literary communication to extremes undreamt of before modernism. But the comparison with modernism also throws its peculiar features into relief. What emerges from the inquiry into perspectival structure in chapters 2 to 5, notably the handling of discovery, applies to the related issues of gapping and sequence as well. Like the resemblance, again, the difference from modern literature is one within the family. It does not lie where prejudice might expect to find it: in sophistication, range, or indeed historical evaluation.

As regards sophistication, the Bible is second to none and no allowances need be made for it. The opening and timing of gaps, the processing of information and response, the interlinkage of the different levels, the play of hypotheses with sanctions against premature closure, the clues and models that guide interpretive procedure, the roles fulfilled by ambiguity: all these show a rare mastery of the narrative medium. The Wooing of Rebekah, the David and Bathsheba affair, and other episodes to be discussed, could even give moderns a few useful hints—about the art of maneuvering in small compass, for instance.

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Medium 9781523093984

36. Serving from an HR Perspective

Blanchard, Ken; Broadwell, Renee Berrett-Koehler Publishers ePub


Almost twenty years ago, we were blessed to talk Shirley Bullard into creating and developing the HR operation in our company. I don’t know many people who are as competent and caring as Shirley. This essay will show you the important servant leadership role that HR has in both good times and bad. Thanks, Shirley, for being the great servant leader you are. —KB

I FIND THAT I am still surprised at how long I have been working in the field of HR (human resources)—it’s been more than forty years. I got into HR completely by accident when someone told me they thought I would be good at it. Back then, I did not know much about the field except that HR professionals hire and fire people. If that had been the extent of the role, I would have been long gone by now—but it is so much more than that. Those who think HR is a place where situations are black or white, right or wrong, or “do this, don’t do that” typically do not last long. The first encounter with a hostile employee can leave even the best HR professional shaken and applying for any job just to escape another unpleasant confrontation. However, once I got my start, I never looked back.

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Medium 9780253013835

1 Is Continental Philosophy of Religion Dead?

CLAYTON SCOTT CROCKETT Indiana University Press ePub

John D. Caputo

JACQUES DERRIDA IS dead. Now they are all dead—all the soixant-huitaires.1 So, is it over? Is Continental philosophy—and by extension, Continental philosophy of religion—as we know it dead? For a younger generation of philosophers, the so-called theological turn is the last straw. If the religious turn is where Continental philosophy ends up, supplying a final place for religion to hide before the “singularity” arrives,2 then Continental philosophy is dead. If it is not, the first order of business is to kill it off. What good is Nietzsche’s death of God, if we still have to deal with religion? This critique goes well beyond the familiar attack on Continental philosophy by analytic philosophy. It seeks to replace both “unconcealment” and “language games” with a more ruthless realism, a more materialist materialism, a more uncompromising objectivism, aiming to put an end to Continental philosophy as we know it. When I say “as we know it,” I mean the program announced by Kant when he says “I have found it necessary to deny knowledge in order to make room for faith.” That is what Quentin Meillassoux, who is spearheading this attack, calls “fideism,” delimiting the reach of the mathematical sciences in order to leave the door open for religious faith,3 resulting in Continentalists who wear thick glasses and find their way with a stick, moving about in the shadows where religion carries out its dark business.

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Medium 9781523093984

40. Serve the People

Blanchard, Ken; Broadwell, Renee Berrett-Koehler Publishers ePub


I met Cheryl Bachelder at a conference sponsored by the Servant Leadership Institute at Datron World Communications. I’m always looking for good news stories of top managers who put common sense into practice and make a major difference in their company. Cheryl certainly did that during her tenure as CEO of Popeyes Louisiana Kitchen. What a wonderful example of how servant leadership can turn an organization around. —KB

IN 2007, POPEYES was a struggling brand and company. The restaurants were declining in sales and profitability. The franchisees—the owners who had invested in the facilities and the people—were not happy. They had committed their money and life to Popeyes, and they wanted to know what the franchisor—the corporation—was going to do about it.

When I accepted the role of Popeyes CEO in November 2007, I knew it was a difficult time. Even so, this comment from a veteran franchisee caught me by surprise: “Don’t expect us to trust you any time soon. We’ve been abused children. And it will take a long time to get the past behind us.”

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Medium 9781786392527

14 Saint Rita of Cascia: An Evolving Devotion in Dublin’s Inner City

Giacalone, F.; Griffin, K. CABI PDF


Saint Rita of Cascia: An Evolving

Devotion in Dublin’s Inner City

Tony Kiely*

School of Hospitality Management and Tourism, College of Arts and Tourism,

Dublin Institute of Technology, Dublin, Ireland


Within the broad hierarchical Church, it has long been acknowledged that popular devotion by way of pilgrimage participation, processions and novenas, the Rosary, the Angelus, Stations of the Cross and the veneration of relics has played a crucial role in fostering ceaseless prayer. Indeed, since the advent of Christianity, devotional practice has been enacted along an evolving continuum ranging from prescribed


­adoration of saints and martyrs who lived to an

­impossibly high standard (Hoever, 2005; ­Martin,

2006; Bangley, 2009; Kasten, 2014), to alignments with ordinary saints whose lives resemble that of the devotee (Ghezzi, 2007; Ganzevoort,

2008; Mayblin, 2014). For generations of Irish

Catholics, prescribed devotional routines were so intertwined with their daily lives, that devotional avoidance became almost impossible, as a consequence of attendance requirements being applied within families and schools to what were by and large, captive audiences (Ellsberg, 2006;

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Medium 9780253009524

7. Temple and Vesham Mirasi: The Kaikalas of Tirupati

Joyce Burkhalter Flueckiger Indiana University Press ePub



We first met the Kaikala family whose male members take Gangamma’s veshams when we entered their domestic courtyard during the 1992 jatara to watch preparation of Gangamma’s snake charmer vesham. A fourteen- or fifteen-year-old boy was being dressed as the goddess by his mother; he sat quietly as his mother applied pasupu to his face and his grandmother supervised the preparations with loud orders. The boy was transformed into a particularly beautiful, lithe, gentle Gangamma—seemingly not fully aware of herself either as the male-become-female or the goddess. At the time, my own son was sixteen years old, and I wondered how a teenage boy’s concept and experience of gender would be changed through his own transformation through vesham into a goddess.1

Although only Kaikala men take Gangamma’s veshams, it was the energy and directives of the Kaikala women that I sensed most powerfully when I first entered their home and over the years that have followed. Venkateshvarlu (hereafter, V), the primary male organizer of the Kaikala families who take Gangamma vesham and eldest son of the family matriarch, describes how his family came to be involved with the jatara and emphasizes a female lineage of responsibility for the goddess:

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Medium 9780253020475

5 Counting People: The Co-production of Ethnicity and Jewish Majority in Israel-Palestine

Edited by Michal KravelTovi and Deborah Indiana University Press ePub

Anat Leibler

We beg them [the king, his family, and his chief minister] to join with us in checking the abuses being perpetrated by tyrants against that class of citizens . . . and we call on the king to mete out justice, and we express our most sincere desire for but one king, one law, one weight, and one measure.

Quoted in Witold Kula, Measures and Men

TWO POLITICAL PECULIARITIES distinguish Israel from many democratic states. First, it rests on a duality of being both a liberal democratic state under the rule of law and the homeland of one exclusive ethnic group that rules militarily over another ethnic group. Other states with separate ethnic groups have managed to reconcile this contradiction by creating separate polities and territories for the group segregated from the political system, but Israel has never systematically implemented such a system. Leaving the ethnic conflict unresolved fosters a coexistence of several civic incorporation regimes in one society or an ethnocracy, a regime motivated to maintain Jewish supremacy.1 Second, Israel is a state whose geographic borders with Arab neighboring countries are unsettled and continuously contested. In fact, some scholars see in Israel’s ongoing tendency to expand its borders a “spatial nationalism” and a constitutive element of the country’s identity.2 These two peculiarities are rooted in the early years of the Jewish-Palestinian conflict.

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12. Servant Leaders Celebrate Others

Blanchard, Ken; Broadwell, Renee Berrett-Koehler Publishers ePub


I met Tom Mullins when we were speakers at a servant leadership conference. He is such a positive, energetic person that I was drawn to him right away. When I heard his feelings about celebration, I was even more of a fan. Why? Because of all the things that I’ve ever taught over the years, the one concept I would never give up is my feeling that the key to developing people and creating great organizations is to catch people doing things right. In this essay, Tom shows why accenting the positive and celebrating success is a key element of servant leadership. —KB

ONE OF THE most important things I’ve learned from being both a football coach and a pastor is that you cannot celebrate your team’s victories often enough. People thrive when they are recognized and affirmed for their contributions to your organization’s success. As a matter of fact, your team members’ longevity and continued engagement in the execution of your vision is directly influenced by your ability to celebrate them in meaningful ways.

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