Cantatas.

Mode of access: Internet.

Secular trend in the development of fatness during childhood and adolescence

This study examined the development of fatness, as indexed by skinfold thickness, in healthy Caucasian children and adolescents residing in the same location in Canada in the 1960s and the 1990s. The data comes from two longitudinal studies, conducted approximately 30 years apart, of children aged 8-16 years. The first study (1964-1973) annually measured 207 males and 140 females. The second investigation (1991-1997) repeatedly measured 113 males and 115 females. Identical measurement tools and protocols were used for height, body mass, and skinfolds. Maturational age was estimated as a measure in years from age of peak height velocity. Males from the second investigation matured significantly (P < 0.05) earlier. Multilevel regression modeling was utilized to determine developmental curves for the individuals within the two populations. When differences in height, body mass, and maturity were controlled, skinfold thicknesses of the males and females in the second study were significantly greater (P < 0.05) than age- and sex-matched peers in the first study. This was not seen in models of the BMI. The results suggest that when maturity and size were controlled, the fatness of children and adolescents increased over 30 years. (C) 2002 Wiley-Liss, Inc.

Judicial (in)activism in Australia's secular commonwealth

his article addresses two aspects of Australia's soft secular government. The first aspect explains how, and asks why, judges have been inactive in helping to draw the contours of secular government in Australia. The principal reason is that much of the social regulation that provokes the interest of faith-based groups is the constitutional concern of the States, and no State Constitution claims to coordinate relations between church and state. Moreover, the electorate has twice refused to pass referenda, in 1944 and 1988, for extending a constitutional demand of secular governance to the States. However, this is not so for the Commonwealth. It falls under the restrictions of section 116 of the federal Constitution, which states: The Commonwealth shall not make any law for establishing any religion ('the establishment clause') or for imposing any religious observance, or for prohibiting the free exercise of any religion ('the free exercise clause'), and no religious test shall be required as a qualification for any office or public trust under the Commonwealth. As will be explained, while methods of legal interpretation suggest that section 116's establishment clause could place mild demands of non-discrimination on the federal Parliament, judicial inactivity in policing such demands on the Commonwealth, paradoxically, has arguably been secured by judicial activism in the High Court. A second aspect of secular government addressed is the High Court's disposal of 'the separation of church and state' as a constitutional principle in Australia. The contrast, of course, is to the United States, where for sixty years 'separation' has been given uneven recognition as a rule of constitutional law, and has undoubtedly driven the development of hard forms of secular governance in that country. The centrepiece of American secular government is the 1971 decision in Lemon v Kurtzman, where the US Supreme Court held that valid legislation had to pass three tests, ie: First, the statute must have a secular legislative purpose; second, its principal or primary effect must be one that neither advances nor inhibits religion .. . finally, the statute must not foster 'an excessive government entanglement with religion. The third 'entanglement' prong of Lemon is the modern, less ambitious, form of the 'wall of separation', prohibiting too close an engagement between church and state. As this paper will demonstrate, 'entanglement's' destiny shows how unlikely it is that 'separation' can survive as a meaningful constitutional principle in the USA. And, it will also be argued that 'separation' has even poorer prospects for import to Australia.

A PRÁXIS DO MERCADO EDITORIAL EVANGÉLICO. SIMILARIDADES E DIFERENÇAS ENTRE A PRODUÇÃO E DISTRIBUIÇÃO DO LIVRO EVANGÉLICO E DO LIVRO SECULAR NO BRASIL.

A presente pesquisa tem como objetivo estudar o segmento editorial evangélico no Brasil, buscando identificar a práxis da sua produção, comercialização e marketing, comparando-a ao segmento editorial secular. Comparar o perfil do leitor evangélico com o perfil do leitor brasileiro em geral e, ainda, a produção e venda do segmento editorial evangélico com a produção e venda do segmento editorial secular também fazem parte dos objetivos da pesquisa. A metodologia incluiu pesquisa bibliográfica e documental e um estudo de casos múltiplos holísticos, envolvendo as editoras Mundo Cristão e Ediouro-Agir. Verificou-se que a práxis da produção do livro evangélico é semelhante ao do livro secular e que o mercado editorial evangélico cresce mais que o mercado secular. Outro resultado relevante desta pesquisa de dissertação foi a verificação de que o leitor evangélico lê mais que o brasileiro em geral, dados estes, obtidos utilizando-se da mesma metodologia e base de dados dos índices oficiais.(AU)

Deconstructing the Religious Archive and its Secular Component and its Relationship to Violence

The thesis argues for the inclusion of the study of religion within the public school curriculum. It argues that the whole division between “religious” and “secular” spaces and institutions is itself rooted in a specific religious tradition. Using the theories of Jacques Derrida, I argue that, unless the present process of globalization is tempered with alternative models of organizing that don’t include this secular/sacred division, the very process of Western globalization acts as a moral religion. Derrida calls this process “globalatinization,” the imposition of Western defined institutions upon other cultures. The process creates a type of religious violence through act of imposing notions of “secular/public” and “sacred/private.” Drawing from Mark Juergensmeyer’s theory of religious violence, and Derrida’s and Foucault’s understanding of discursive formations, I argue that religious studies should enter this “secular/public” space in the form of educating about the world’s religions. Such education would go a long way in preventing the demonization of the “other” through promoting empathy, understanding, and respect for “other” traditions. Finally, education would provide a needed self-critique of the dividing of “secular/sacred” in contemporary Western life.

Everyday Enchantments and Secular Magic in Montréal

In this thesis I argue that dominant ways of imagining modernity constitute a modern imaginary that carries with it particular expectations concerning modern places, spaces, emotions, and affects as well as expectations concerning the place of religion and enchantment in the modern world. I argue that this modern imaginary and the expectations it entails works to conceal and trivialize supra-rational beliefs and behaviours in scholarship but also in the lives of individuals. I focus on one particular subset of the supra-rational beliefs and behaviours that modern imaginary conceals and trivializes, namely beliefs and behaviours associated with lucky and protective objects. I also focus on the ways the modern imaginary conceals the presence and prevalence of these objects and the beliefs and behaviours they entail in one particular context, namely Montréal, Québec. I argue that these supra-rational beliefs and behaviours constitute a subjunctive mode for understanding and experiencing daily life and describe how the modern imaginary works to discredit this subjunctive register. Finally, I argue that scholars must begin to recognize and examine this subjunctive mode and the playful engagement with half-belief it involves.

Accommodating Muslim Minorities in Secular Societies: Public Education in England, Scotland, Ontario, and Quebec

Abstract This thesis examines one of the most sensitive challenges facing contemporary democracies: the accommodation of Muslim minorities in public institutions and services. It focuses on the field of education, and on two particular issues: the public funding of Islamic schools and the accommodation of Muslim needs in public secular schools. The analysis is based on an examination of outcomes in four jurisdictions that differ significantly in the level of accommodation that has emerged: England, Scotland, Ontario, and Quebec. I seek to explain why such variation in outcomes exists among these four cases. I draw on four bodies of literature to underpin the theoretical framework: historical institutionalism, political mobilization by civil society, political parties, and ideationalism. My argument can be summarized simply; historic church-state settlements, unique in each case, are the most important factor explaining the variation in outcomes in England, Scotland, Ontario, and Quebec. In some cases, the historic church-state template is incrementally adapted to accommodate Muslim minorities. In other cases, relatively little accommodation occurs and the path-dependent trajectory of church-state relations remains entrenched. While the historic church-state template is a necessary factor in the explanation, it does not fully account for the variation. For a more complete picture, I demonstrate that there are several additional key factors that also shape the outcomes: first, national identity and public attitudes towards immigration and immigrants; second, the extent of mobilization by political agents, such as civil society organizations and historic churches; and third, the response of political parties to demands by Muslims for institutional accommodation. Ultimately, I conclude that Muslims in these jurisdictions are receiving some accommodation, but the process is slow and partial. This thesis makes important theoretical and empirical contributions to the discussion of Muslim integration in liberal democratic states. First, a framework has yet to be developed that considers the theoretical implications of institutional accommodation of Muslims; I address this gap. Second, this research demonstrates the utility of historical institutionalism in explaining the adaptation of church-state templates to accommodate Muslims’ demands. Last, this study makes an original contribution by comparing the cases of England, Scotland, Ontario, and Quebec in the accommodation of Muslims in education. A comparison of Canada with the United Kingdom has not yet been done.  

Post-Secular Tourism : A Study of Pilgrimages to Santiago de Compostela

This thesis takes its starting-point in the post-secular changes in society and how these interplay with tourism. In spite of the intensive academic debate on and theorisation of the post-secular and post-secularism, the role of tourism in this change, called the return of religion, has not been studied. Conversely, neither has the role of post-secularism in tourism been addressed. The overall aim of this thesis is to describe and understand the relation between post-secularism and tourism. Specifically, the aim is to clarify and understand the relation between religious faith, place and tourism in our time on the basis of a case study of pilgrimage in the area of Santiago de Compostela. In other words, the thesis highlights the role of tourism in the emergence of what is now called the post-secular condition. Santiago de Compostela is a Catholic Church instituted holy city, which has increase in number of visitors. The growing number of pilgrimages and their significance lend vitality to the return of religion phenomenon. The empirical material derives primarily from individual interviews as narratives are considered to be a vital dimension to constitute and construct human realities and modes of being. This thesis shows that contemporary pilgrimage to Santiago de Compostela is a post-secular performative and place-creating phenomenon. Post-secular tourist places are subjective and spiritually meaningful destinations. Unlike traditional pilgrimage destinations a key attribute is that neither traditional religious faith nor loyalty to institutionalised faith are (pre)ordained. Rather, place is constructed by the narratives and experiences of post-secular tourists.

Secular and tidal evolution of circumbinary systems

We investigate the secular dynamics of three-body circumbinary systems under the effect of tides. We use the octupolar non-restricted approximation for the orbital interactions, general relativity corrections, the quadrupolar approximation for the spins, and the viscous linear model for tides. We derive the averaged equations of motion in a simplified vectorial formalism, which is suitable to model the long-term evolution of a wide variety of circumbinary systems in very eccentric and inclined orbits. In particular, this vectorial approach can be used to derive constraints for tidal migration, capture in Cassini states, and stellar spin–orbit misalignment. We show that circumbinary planets with initial arbitrary orbital inclination can become coplanar through a secular resonance between the precession of the orbit and the precession of the spin of one of the stars. We also show that circumbinary systems for which the pericenter of the inner orbit is initially in libration present chaotic motion for the spins and for the eccentricity of the outer orbit. Because our model is valid for the non-restricted problem, it can also be applied to any three-body hierarchical system such as star–planet–satellite systems and triple stellar systems.