Review of John D. Caputo : On religion, London and New York : Routledge, 2001, paperback 0-415-23332-1, 147 pages lncluding lndex

This is a review of John Caputo’s recent Routledge book on religion. Caputo’s central idea is captured by the phrase ‘religion without religion’, by which he means a religious stance or attitude that is not circumscribed by allegiance to any specific creed.

Secularism exhausted? : non-indigenous postcolonial discourses and the question of aboriginal religion

[No Abstract]

Women, religion and social change in the Philippines : refractions of the past in urban filipinas' religious practices today

This research is an exploration of the place of religious beliefs and practices in the life of contemporary, predominantly Catholic, Filipinas in a large Quezon City Barangay in Metro Manila. I use an iterative discussion of the present in the light of historical studies, which point to women in pre-Spanish ‘Filipino’ society having been the custodians of a rich religious heritage and the central performers in a great variety of ritual activities. I contend that although the widespread Catholic evangelisation, which accompanied colonisation, privileged male religious leadership, Filipinos have retained their belief in feminine personages being primary conduits of access to spiritual agency through which the course of life is directed. In continuity with pre-Hispanic practices, religious activities continue to be conceived in popular consciousness as predominantly women’s sphere of work in the Philippines. I argue that the reason for this is that power is not conceived as a unitary, undifferentiated entity. There are gendered avenues to prestige and power in the Philippines, one of which directly concerns religious leadership and authority. The legitimacy of religious leadership in the Philippines is heavily dependent on the ability to foster and maintain harmonious social relations. At the local level, this leadership role is largely vested in mature influential women, who are the primary arbiters of social values in their local communities. I hold that Filipinos have appropriated symbols of Catholicism in ways that allow for a continuation and strengthening of their basic indigenous beliefs so that Filipinos’ religious beliefs and practices are not dichotomous, as has sometimes been argued. Rather, I illustrate from my research that present day urban Filipinos engage in a blend of formal and informal religious practices and that in the rituals associated with both of these forms of religious practice, women exercise important and influential roles. From the position of a feminist perspective I draw on individual women’s articulation of their life stories, combined with my observation and participation in the religious practices of Catholic women from different ethnic and socio-economic backgrounds, to discuss the role of Filipinas in local level community religious leadership. I make interconnections between women’s influence in this sphere, their positioning in family social relations, their role in the celebration of All Saints and All Souls Days in Metro Manila’s cemeteries and the ubiquity and importance of Marian devotions. I accompany these discussions with an extensive body of pictorial plates.

Religion, faith and the empowerment process : stories of Iranian people with diabetes

Empowerment concerning people with diabetes is well researched. However, few researchers specifically focus on the barriers to and facilitators of empowerment in Iranian people with diabetes. Understanding the factors could help health professionals facilitate self-empowerment more effectively. This study aims to determine the barriers to and facilitators of empowerment in Iranian people with diabetes. A qualitative exploratory study was conducted using in-depth interviews to collect the data from 11 women and men in 2007. Themes were identified using constant comparative analysis method. Common barriers to empowerment were similar to other chronic diseases: prolonged stress, negative view about diabetes, ineffective health-care systems, poverty and illiteracy. Diabetes education, fear of diabetes’ complications, self-efficacy and hope for a better future emerged as being crucial to empowerment. Facilitators specific to Iranians were: the power of religion and faith, the concept of the doctor as holy man, accepting diabetes as God’s will, caring for the body because it was God’s gift and support from families especially daughters. Empowerment was strongly influenced by cultural and religious beliefs in Iran and the power of faith emerged as an important facilitator of diabetes empowerment. The findings will help health professionals understand how Iranian people with diabetes view life and the factors that facilitate empowerment.

Cosmopolitanism : religion and kinship among young people in south-western Sydney

Debates about globalization have been accompanied by considerable critical assessment of the notion of cosmopolitanism. The upsurge in travel, trade, communication, and resettlement among non-elite individuals and groups has raised questions about the nature and form of ‘bottom-up’ or ‘vernacular’ cosmopolitanism. This article explores the ways in which the experiences of a group of young people (12–15 years of age) in south-western Sydney contribute to shared practices of membership in a culturally differentiated society. On one level, these young people display a de facto vernacular cosmopolitanism through familial experiences of migration. However, the article shows how these young people often move within socially and culturally bounded communities defined by ethnicity, language, socio-economic status, shaped by desires for safety, support and belonging, and maintained by propinquity, religion and the persistence of traditional expectations and patterns around gender and inter-marriage.

Religion as a means of resilience and adjustment to chronic illness

This qualitative study describes the understanding of health and belief practices among elderly Greek Australians. In particular, the role of religion is discussed as a means of resilience and adjustment to illness, as religious faith often influences individual’s thoughts, feelings, and how they may accept or understand their particular health condition. Adjustment has a strong psychological or emotional component that is likely to be affected by culturally determined conceptualizations of health. As such, the particular background of a population may be very significant in the level and means of adaptation of individuals and groups.

Religion and post-disaster development

This chapter discusses the role religion and religious organizations can play in development following a natural disaster. The development efforts in Aceh, Indonesia, following the Indian Ocean tsunami in 2004 provide examples of how the nature of Acehnese society, its views on religion, the role of religious organizations in the region, and the activities of aid agencies at the time all contributed the the post-disaster experience in this society.The chapter also considers what the role of faith in such situations might mean for future development efforts, especially in the context of natural disaster.

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.

Editorial Introduction: Religion and Postcolonialism

After the beginning there appeared some stranger texts
West’s Orientalism objectified the corpus’s otherness
And Modernity’s philology rendered their syntax as his own;
Thence followed the postmodern disruption of the aporia
Re-citing the alterity and the ousia of the Other’s face;
But it awaited the hybrid-angst of postcolonialism’s site
Whence the interrupted texts begun miming an-other meaning.