Observing different faiths, learning about ourselves : practice with inter-married Muslims and Christians

The present article offers practitioners initial ideas for work with clients in mixed-faith relationships. Based on local, empirical research that investigated Muslim-Christian marriages, six patterns of adaptation to a mixed-faith marriage are outlined. In addition, from a practice-oriented review of the data, four questions are identified that can be used by practitioners to clarify their thinking and practice focus. Increasingly technical, these reference questions are: (i) how is the public-private divide being understood and managed; (ii) how is identity and selfhood being practiced; (iii) how may practitioners position themselves with respect to asymmetries related to gender; and (iv) should religious differences be reframed? Rather than practitioners seeking to be experts on the other, the belief animating the current contribution is that work with diverse clients offers workers a mirror upon which we practitioners can better observe our own outlines. In contrast with the pursuit of imperial generalisations, the authors of the present study commend the benefits of reflectively denaturalising our own positions.

Multifaith initiatives in Victoria

Following crisis events - including September 11, and the Bali and London bombings - religious communities in Australia increasingly initiated multifaith activities to dispel negative stereotypes promote and to understanding between people of diverse faith traditions. In Victoria in particular culturally, religiously and linguistically diverse (CRALD) communities collaborated with the state, including the police, aiming to build positive community relations informed by the principles of multiculturalism.

Anger at schools' Christian 'bias'

Buddhist community leader Dr Sue Smith has complained of the ''Christian bias'' in religious education in Victoria, saying if her group had access to government funding, they too could expand to hundreds of schools.

Creating an Indigenous Christian leadership in Papua

In eastern Papua, Christian missionaries found a social structure unparalleled in most areas of religious expansion in the world: it apparently lacked chiefs and any identifiable leadership. Nearly all the Massim societies of eastern Papua were matrilineal, and land was passed through females. Here, women enjoyed a higher status than elsewhere in what is now Papua New Guinea. By drawing on the records of missionary agents, both European and Polynesian, this paper shows how the Methodist, Anglican and Kwato (London Missionary Society) missions in eastern Papua all encountered difficulty in fostering a cadre of male leaders, but — as became evident after World War II — they experienced greater success in fostering women's leadership.

Nazi Germany as a christian state : the 'Protestant experience' of 1933 in Württemberg

 This article examines the response of Christians in Germany to the first year of the Nazi state. It responds to Manfred Gailus' call of 'micro-histories' and onsiders how Protestants in Württemberg conceived of 1933 and how they responded to the Nazis' antisemitism. It argues that they drew on a pre-existing myth of national-religious revival in World War I (the 'spirit of 1914') and remained 'actively passive' when it came to antisemitism.

Cultural studies and matters of faith: the case of dhammawheel.com

 This article begins with the premise that cultural studies has neglected questions about religion and faith. Through an analysis of a discussion in an online Buddhist forum whereby the participants debate the issue of faith vis-a-vis knowledge, the paper explicates how Buddhism negotiates dominant cultural formations and evolves against various contexts of social struggles. The analysis also reveals how the participants articulate a vernacular theory of faith to rethink the relationships between reason, religion, faith, knowledge, and ethics. The article demonstrates how an engagement with a religious discourse elucidates themes that are of interest to cultural studies’ critical project, and argues that cultural studies has an ethical responsibility to engage with religion and address matters of faith.

Mediating the good life: prostitution and the Japanese Woman's Christian Temperance Union, 1880s–1920s

This article examines how the Japanese Woman's Christian Temperance Union, in the name of promoting liberty and rights of women in their relations with men, constructed hierarchies to ascribe value to themselves through moral condemnation. The JWCTU used extramarital sex as a political issue to strengthen the position of the legal wife in the household as opposed to the concubine and prostitute. Their efforts to prohibit Japanese women from going abroad as prostitutes, while understood as an attempt to end a system of slavery that violated the inherent rights of Japanese womanhood, was actually a desire to regulate the behaviour of the poor. The JWCTU based its moral reform agenda on the importance of premarital chastity, strict monogamy and the obligation to work for the good of the nation. Its construction of prostitution as evil represents an important strand in the history of the relationship between prostitution and family as a socio-political issue in modern Japan.

On eschatology and the 'return to religion'

We begin with Tony Blair's July 2009 Australian visit. Mr Blair converted publicly to Catholicism in 2008. In Australia that year, he argued that the West was facing an internal crisis of confidence, as well as external threats. Blair warned in particular against what he called 'aggressive secularism' and the Western tendency to 'see people of religious faith as people to be pushed to one side'. The Australian's 'editor at large', Paul Kelly, responded enthusiastically. Blair's position represented 'the best argument against the rise of secular intolerance and its distorting of history in the education system by seeking to downgrade or eliminate religion in the West's story'. This stood in contrast to the Australian Labour Party's disastrous' distancing from the Christian tradition. Kelly styled Blair as opposing 'the fashionable Western idea that religion can be suppressed or confined to the private realm' as 'a delusion and dangerous'. The Australian's position is not surprising, given the news paper's long- standing, US-influenced neoconservative position.

The emergent sea of nature and religion : a study of faith-based responses to issues of environmental sustainability

The research highlighted that the majority of adherents to faith groups in Australia showed a high level of concern to environmental issues; however, there is a need to provide wide-ranging community engagement programs. Further education is required considering there was uncertainty about some environmental issues, in particular climate change.