This book examines Sigmund Freud's writings on the topic of religion. In addition it is designed to give the reader an overview of his theory of personality as well as weigh the compatibility of Freud's assessment of religion with religious systems of all stripes.
Russia is not only vast, it is also culturally diverse, the core of an empire that spanned Eurasia. In addition to the majority Russian Orthodox and various other Christian groups, the Russian Federation today includes large communities of Muslims, Jews, Buddhists, and followers of many new and traditional religious identities. All are in a state of ferment; only four are legally recognized: Russian Orthodoxy, Islam, Buddhism, and Judaism. This collection provides entry into the diversity of Russia's religious communities. Marjorie Balzer's introduction illuminates the political, social, and cultural-anthropological dimensions of the subject. The book is then organized by religious tradition with an introduction to each group of readings, all of which were originally translated from Russian for special issues of the noted journal Anthropology and Archaeology of Eurasia. The authors include ethnologists, sociologists, political analysts, and religious leaders from many regions of the Federation. They analyze the changing dynamics of religion and politics within each community, and in the context of the current drive to recentralize both political and religious authority in Moscow. The coverage extends from the reassertions of Russian Orthodoxy to the influence of Christian missionaries to stirrings in Russia's many non-Christian communities, both old and new.
Offering the first long-duration analysis of the relationship between the state and religion in South Asia, this book looks at the nature and origins of Indian secularism. It interrogates the proposition that communalism in India is wholly a product of colonial policy and modernisation, questions whether the Indian state has generally been a benign, or disruptive, influence on public religious life, and evaluates the claim that the region has spawned a culture of practical toleration.
The book is structured around six key arenas of interaction between state and religion: cow worship and sacrifice, control of temples and shrines, religious festivals and processions, proselytising and conversion, communal riots, and religious teaching/doctrine and family law. It offers a challenging argument about the role of the state in religious life in a historical continuum, and identifies points of similarity and contrast between periods and regimes. The book makes a significant contribution to the literature on South Asian History and Religion.
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