Thesis (Ph. D.)--Ohio State University, 2006. / Full text release at OhioLINK's ETD Center delayed at author's request

The thesis examines issues of religion and politics in Israel. The thesis is constructed around a critical reading of the literature written on the subject and an indepth first-person interviews with expatriates living in Ultra-Orthodox communities in Israel. After a careful presentation and examination of the various religious groups in Israel and their relationships with the state, the thesis offers a discussion on some of the many difficult issues Israeli society faces over the place of religion. More specifically, it explores the dynamics and processes of inclusion/exclusion of ultra-orthodox communities within / from the Israeli society. It looks at various policy sectors such as military service, housing, education and civil matters to see how the state has tried to find accomodations for Haredi people and how these latter have influenced and informed the ways public policies have been elaborated. It concludes that the historical statu quo on this question is no longer possible as witnessed in the last decade with growing tensions between various segments of the Israeli society. Therefore, the thesis proposes different scenarios to bridge the societal gaps between Haredi communities and the Israeli society.

This essay is concerned with exploring and analysing some of the criticisms levelled against a conception of rationality which has been variously described as, "the contemplative account of knowledge"', and, "the idealist conception of knowledge", but which we shall call the traditional theory of rationality. The essay does not make any pretence at being a complete survey of the critical appraisals which this theory of rationality has received. It has confined itself to a selection of those theoretical contributions believed to be most useful in illustrating certain fundamental ideas embodied in the traditional theory.

[From the introduction:] This thesis will analyse and advocate a 'contextualist' reading of human nature. By reference to the work of Charles Taylor it will be argued that Modern conceptions of human nature are (to echo Nietzsche) 'dead'. This is to attack the suggestion that a conception of human nature may be understood in an ahistorical, universalist, abstract or 'unencumbered' sense. A conception of human nature must, of necessity, it will be argued, be understood in a more dynamic and 'local' sense. It is the suggestion of this thesis that human nature must be understood in a sense akin to the existential notion of 'facticity', or as possessing a degree of 'determinacy'. While human nature is 'encumbered' by its 'situation' in time and geographical location it is not however wholly determined. An individual's existence is co-determined by individual choice, the individual's history, and by Nature. Human nature must be recognised to have a facticity, to exist at a certain point in history, in a certain country, to be encumbered by countless other emotional ties, friendships, and loyalties. This 'embedded' conception of human nature is delineated and explored through Taylor's conception of human nature as an 'interspatial epiphany', and is to be preferred to the unencumbered sense of interspatial epiphany that might be seen to be offered by some forms of existentialism. Such existentialist thought is not as astutely located or embedded as Taylor's thought, and suffers from what Taylor terms 'existential heroism', a focus on choice making rather than on the background of encumberment. While the notion of a universal conception of human nature must be abandoned, as the individual is now seen as 'located' temporally, and spatially, it is still possible to draw some (very) modest generalisations about the nature of individuals. This exploration proceeds by generating a 'thick description' of the selfs particular, but ultimately contingent, connections and affiliations. (Such a located description is seen as superior by Taylor, to thin, mechanistic, scientific and neurological descriptions of human agency.)

Rev. diss., Durham University, 2007. / Includes bibliographical references and index.

Rev. diss., Durham University, 2007. / Includes bibliographical references and index.

Framed by problems and dialogues established in anthropology of religion, ritual studies, and Yi studies, this dissertation explores the processes of religious revitalization and knowledge transformation in contemporary southwestern China among the ethnic Yi people, one of China’s officially designated 55 minority groups. Utilizing ethnographic and visual methods during a 16-month long fieldwork (2016-2017) conducted in Liangshan Yi Autonomous Prefecture in southern Sichuan, this dissertation examines the politics of religion and knowledge in the mapping of both the Chinese state’s modernist transformations of the 20th century and the ways that local Yi ritual specialists (mainly focused on the bimo priest-shamans) and lay participants wrestle with the emerging circumstances of social change. It draws on local discourses of mixin (“superstition”) as a site for untangling China’s historical problematization of “religion” and the concurrent public ambivalence towards the legitimacy and conceptualization of Yi ritual practices. It also tackles the theoretical debate on magico-religious practices and suggests an analytic approach to Yi bimoist ritual knowledge, practice, and power by undertaking a comparative framework of shamanic studies in South America and Inner Asia. In addition, this dissertation develops an ethnographic understanding of the assemblages and trajectories of objects, animal sacrifice, and the materio-socio-sensorial environment in Yi everyday and ceremonial lives. With this, it illustrates how a morally legitimate relatedness in light of a socio-cosmo-genealogical flow of power is casted in a history-in-the-making of an ethnic group.

Political philosophers widely assume that public reason liberalism is hostile to religious contributions to liberal politics. My dissertation argues that this assumption is a mistake. Properly understood, public reason liberalism does not privilege religious or secular reasoning; a compelling conception of public reason liberalism can balance the claims of secular citizens and citizens of faith. I develop a framework that can resolve the tensions between liberalism and faith not only at a theoretical level but in the practical matters of dialogue, public policy, institutional design and constitutional law.

This thesis examines the recent phenomenon of Atat&uuml / rk&rsquo / s tattoos through a twofold theoretical framework of body politics and secularism. Firstly, it examines the growing interest on the body in social sciences, which has focused on the body as a site of both docility and subversivity. Additionally, the body has been rediscovered as a fetish object through which selfhood and subjectivity are continually reconstructed and contested. These developments were simultaneously conditioned by and manifested themselves in an understanding of &lsquo / the body as a project&rsquo / . Secondly, the study explores Atat&uuml / rk&rsquo / s continued legacy in Turkish politics and for the nation-people. 73 years after his death, Atat&uuml / rk still remains the utmost personification of the secular Turkish nation state. An effort is made to demonstrate how &lsquo / the secular&rsquo / , representing the normative nation-identity, and &lsquo / the religious&rsquo / , representing its Other, have been made in Turkish history. In light of these theories, Atat&uuml / rk tattoo almost seems like an oxymoron: &lsquo / tattoo&rsquo / carrying controversial and rebellious, and &lsquo / Atat&uuml / rk&rsquo / statist and conformist undertones. The main ambition of this thesis is to explore this contradiction through an analysis of whether the Atat&uuml / rk tattoo is a spontaneous (body) politics on the side of &lsquo / the people&rsquo / or whether it is a symptom of Kemalism&rsquo / s current position in society and politics. Finally, to better understand the subject, field research has been conducted with tattoo artists and people with the Atat&uuml / rk tattoo, in 3 cities, through the summer and fall of 2010.

One of the principal themes of this thesis is that it is incorrect to treat "Afrikanerdom" as a monolithic, unified ethnic entity. At the time of its election victory in 1948, the National Party (NP) represented an alliance of various factions and classes, all of whom perceived their Interests in different ways. Given, too, that black resistance to exploitation and oppression increased throughout the 1950s, apartheid ideology cannot be viewed as an immutable, uncontested blueprint, which was stamped by the NP on to a static political situation. The thesis is based on four main strands of research. It is grounded, firstly, in a detailed analysis of Afrikaner social stratification during the 1950s. The political implications of the rapid increase in the number of Afrikaners employed in "white-collar" occupations, and the swift economic expansion of the large Afrikaner corporations, are also examined. The second strand of research examines the short-term political problems which faced the nationalist alliance in the years following its slim victory in the 1948 election. Much of the NP's energy during its first five years in office was spent on consolidating its precarious hold on power, rather than on the imposition of a "grand" ideological programme. Simultaneously, however, intense discussions - and conflicts - concerning the long-term implications, goals and justifications of apartheid were taking place amongst Afrikaner intellectuals and clergymen. A third thrust of the thesis will be to examine the way in which these conflicts concretely shaped the ultimate direction of apartheid policy and ideology. Nationalist politics was also affected by the legacy of the aggressive Christian-Nationalism of the 1930s. The final main task of the thesis is to trace how and why the key tenets of Christian-Nationalism - especially those pertaining to republicanism and education - developed after 1948.