bluuebunny/crossref_metadata_2025_split huggingface dataset:
Streaming Religion
Authors: Howell Charlotte E. 
Published: May 2020

Abstract
Netflix’s Daredevil (2015–2018) and Amazon’s Hand of God (2015–2017) illustrate how changing industry context, cultural conditions, audience engagement, and continued fragmenting into niche taste cultures coalesce to lead to greater diversity and increasing—if slowly—acknowledgment of religion’s use in prime-time dramas. These streaming dramas represent religion-as-religion within industrial practices that position even traditional religion as part of their edgy and quality claims. The assumed audience for these shows is still perceived as nonreligious, but after a dozen years of containing Christianity, these shows illustrate that edgy and upscale appeal is no longer imagined as wholly oppositional to white Christian representation.
Conclusion
Authors: Howell Charlotte E. 
Published: May 2020

Abstract
The shifts in representation and understanding of white Christianity on prime-time television from 1996 to 2016 can serve as an illustration of one domain that stoked the cultural resentment among many white, middle-class, Christian Americans who held relatively unchallenged cultural and television dominance until the 2000s. Christian representation largely stopped focusing on being faithful in prime-time dramas, and instead, religion became a narrative tool with little connection to lived religion. At the end of this period, this trend began to shift somewhat back toward situating Christianity as a lived—albeit edgy and flawed—religion and faith culture in television dramas because of the exponential growth of television content. The duality between middlebrow Christian associations and the drive for upscale appeal that has been negotiated over the twenty-year period of this book has continued and heightened in its polarization in such a way that Peak TV may herald increased divergence instead of continued negotiation.
Witnessing Whiteness
Authors: Norris Kristopher 
Published: May 2020

Abstract
Witnessing Whiteness analyzes the current racial climate of American Christianity and argues for a new ethics of responsibility to confront white supremacy. Examining the current manifestations of racism in American churches, exploring the theological roots of white supremacy, and reflecting on the ways whiteness impacts even well-meaning, progressive white theologians, this book diagnoses the ways that all of white theology and white Christian practice are implicated in white supremacy. By identifying the roots of white supremacy within the church’s theology and practice, the book argues that the Christian church has a particular—and particularly acute—responsibility to address it. Witnessing Whiteness uncovers this responsibility ethic at the convergence of two prominent streams in theological ethics: traditionalist (white) witness theology and black liberation theology. Then, employing their shared resources and attending to the criticisms liberation theology directs at traditionalism, it proposes concrete practices to challenge the white church’s and white theology’s complicity in white supremacy.
Introduction
Authors: Norris Kristopher 
Published: May 2020

Abstract
The Introduction locates the narrative roots of white supremacy and white theology and briefly states their implications for the contemporary church and world. It outlines the methods this book will use to analyze white postliberal theology and black liberation theology in order to find the tools for an ethic of responsibility to confront white supremacy. Addressing key terms and concepts like colorblindness and whiteness, it introduces the argument that all of white theology and white Christian practice are implicated in white supremacy. After summarizing the argument that follows in the book, this introduction concludes with an outline of each of the six chapters.
Witnessing White Theology
Authors: Norris Kristopher 
Published: May 2020

Abstract
Chapter 3 analyzes the ways that white theology neglects race and white supremacy as topics of ethical engagement. The chapter presents the influential postliberal, witness theology of Stanley Hauerwas as an example of a theology that fuels colorblindness through its avoidance of race. This chapter argues that Hauerwas and many white theologians are indebted to the concept of tradition and a limited account of narrative that have been influenced by whiteness. This theological model hinders the ability of white theologians to see the effects of whiteness in their work. This chapter then identifies resources within Hauerwas’s work that are useful in confronting whiteness, even if Hauerwas has not deployed them to this end.
One Dead at the Paris Opera Ballet
Authors: McCarren Felicia 
Published: May 2020

Abstract
At its debut in 1866, La Source already had it all: dagger-wielding Muslims dominating veiled women, a magic flower in a green ecology, and a full-blown environmental crisis at the end. When the Paris Opera ballet restaged this Orientalist and colonial drama in 2011, and again in 2014, the contemporary context of homegrown jihad, climate politics, and a law banning the dissimulation of the face in public spaces, kept it relevant. At four historic performances, over 150 years, this book explores the resonance of La Source’s double narrative in its contemporary contexts: the biopolitics of bodily hybridity and regeneration and the cosmopolitics of the exploitation of human and natural resources.
Veil, Flower, and Dagger
Authors: McCarren Felicia 
Published: May 2020

Abstract
In May 2018, a Chechen-born Frenchman killed one and injured several people in a knife attack near the Opera. A scene anticipated in the ballet La Source? In four historic performances, over 150 years, this book explores the sacrifice of an embodied Nature to the ballet’s contemporary cosmopolitics. The original ballet, via its natural history, reflected on the history of difference within France as well as the question of “force” or regeneration of the “race.” By 1875, La Source revealed the colonial stakes of national technologies, ethnic tensions and competition for resources, racialized and gendered differences, and cultural confrontation. In its 21st century revival, playing alongside the Arab spring and movements for gender and climate justice, the ballet stages the displacement of a narrative about the environment onto Muslim conflict. Rather than a platform to reconsider the caricatures of Muslims running through French cultural production, or the lack of minority representation, the ballet serves as an example of the state of emergency declared to protect planet climate negotiations but cast in the rhetoric of a war against Islamic terrorism. In 2011 and 2014, the ballet’s intrigues of environmental crisis and Muslim violence could not have been more current, but they were represented by the Opera under a banner of “re-enchantment” that disavowed the ballet’s historic centrality and continuing interest.
La Source after Suez, 1875
Authors: McCarren Felicia 
Published: May 2020

Abstract
Programmed for the Palais Garnier gala opening in 1875, the ballet reflects not a timeless Orient but timely cultural and colonial politics: with the white-gowned Empress Eugenie herself performing at the opening of the Suez in 1869, the revival of La Source represents the same French genius in water management also at work in the construction of the Palais Garnier.
A Perfect Storm
Authors: Berent Iris 
Published: May 2020

Abstract
Having named the storm makers (the twin principles of Dualism and Essentialism) and described their distractive potential, Chapter 8 moves to track the two forces in action in a laboratory setting. The first set of experiments tests the effects of Dualism, showing that people do, in fact, believe that traits that are considered “ideas” must be immaterial. The second examines whether participants believe that immaterial traits cannot be innate, as would be required by Essentialism. Next, we chase the storm itself. As a proof of our forecasting skills, we demonstrate that it is possible to change the storm’s course (people’s intuitions about nativism) by tweaking its ingredients. The antinativist bias can be heightened in a laboratory setting by increasing the perceived distance between mind and body (as in Dualism), and it can be lessened by suggesting that innate biological traits have a material basis in the human body (as in Essentialism). Together, these experiments demonstrate that antinativism is an inevitable byproduct of the clash between these two principles of core knowledge. Having exposed our blindness to what we know, the second part of the book proceeds to explore the implications of this thesis to who we think we are. We consider a vast number of social and personal matters, including our thoughts and feelings, our reasoning about the brain in health and disease, what happens when we die, and our free will.
Our Big Hearts
Authors: Berent Iris 
Published: May 2020

Abstract
Can you tell what a stranger feels just by looking at their face? Could you distinguish fear from anger even in a person from an entirely unfamiliar culture (without having the opportunity to learn about it from experience)? Laypeople assume they can, because they believe that emotions are inborn, and they are universally imprinted on the body, both externally, on the face, and internally (I sense anxiety in the rumbling of my gut). In fact, people believe that emotions are innate precisely because they believe that emotions are “in the body.” So strong is their conviction that they will insist on their belief even when told that the emotions in question are in fact acquired. Our tendency to view “warm” feelings as embodied and innate is the exact mirror image of our tendency to view “cold” concepts as ephemeral and disembodied. A review of the scientific literature reveals that similar presumptions also plague the debate on universal emotions in affective science. Chapter 10 shows how Essentialism (a principle invoked to explain our aversion to innate ideas) also promotes the promiscuous presumption of innate emotions by laypeople and scientists alike.
Land of the Free
Authors: Berent Iris 
Published: May 2020

Abstract
Having seen how Dualism and Essentialism toy with our understanding of our beginning and end, health and disease, Chapter 15 turns to examine how these colored lenses distort our view of our free will and the self. Whether free will truly exists is not a matter I will decide here, but whether we think it does is entirely within this chapter’s purview. When I believe I have freely chosen to lift my finger, I essentially believe in three things: first, that I can tell whether I did it; second, that I can tell whether I consciously willed the act; and third, that there is a single, unitary, willing ”me.” All three beliefs are demonstrably wrong. Dualism and Essentialism are again to blame.
The Radio Right
Authors: Matzko Paul 
Published: May 2020

Abstract
By the early 1960s, and for the first time in history, most Americans across the nation could tune their radio to a station that aired conservative programming from dawn to dusk. People listened to these shows in remarkable numbers; for example, the broadcaster with the largest listening audience, Carl McIntire, had a weekly audience of twenty million, or one in nine American households. For the sake of comparison, that is a higher percentage of the country than would listen to conservative talk radio host Rush Limbaugh forty years later. As this Radio Right phenomenon grew, President John F. Kennedy responded with the most successful government censorship campaign of the last half century. Taking the advice of union leader Walter Reuther, the Kennedy administration used the Internal Revenue Service and the Federal Communications Commission to pressure stations into dropping conservative programs. This book reveals the growing power of the Radio Right through the eyes of its opponents using confidential reports, internal correspondence, and Oval Office tape recordings. With the help of other liberal organizations, including the Democratic National Committee and the National Council of Churches, the censorship campaign muted the Radio Right. But by the late 1970s, technological innovations and regulatory changes fueled a resurgence in conservative broadcasting. A new generation of conservative broadcasters, from Pat Robertson to Ronald Reagan, harnessed the power of conservative mass media and transformed the political landscape of America.
Introduction
Authors: Matzko Paul 
Published: May 2020

Abstract
The advent of mass right-wing radio in the early 1960s fueled the rise of modern conservatism and provoked the most successful government censorship campaign in America of the past half century. That episode should encourage a reevaluation of John F. Kennedy’s presidency; even more significantly, the story of the Radio Right should transform the scholarly debate over the origins of the New Right. Instead of trying to explain the uptick in activism by looking to sudden changes in the demand for conservative ideas, this work emphasizes shifts in the supply of those ideas. Furthermore, in contradiction to self-serving mythologizing by conservative institutions and intellectuals, it centers the role played by radicals and grassroots activists in conservative movement formation.
Seven Days in May
Authors: Matzko Paul 
Published: May 2020

Abstract
President Kennedy’s concerns over the Radio Right grew throughout his term in office. At the time, the administration worried about the prospect of a right-wing military coup led by someone like recently cashiered Army General Edwin Walker, especially after he headlined a campaign-style national tour called Operation Midnight Ride with conservative broadcaster Billy James Hargis. The final straw was the wave of conservative attacks on the president’s proposed Nuclear Test Ban Treaty with the Soviet Union in the summer of 1963. Kennedy responded to the rise of the Radio Right by commissioning a strategy document from labor union leaders Walter and Victor Reuther. This “Reuther Memorandum,” as it became known, called for targeting conservative broadcasters with extra regulatory scrutiny by the Internal Revenue Service and the Federal Communications Commission.
Just Because You’re Paranoid Doesn’t Mean They Aren’t After You
Authors: Matzko Paul 
Published: May 2020

Abstract
Under orders from President John F. Kennedy and Attorney General Robert F. Kennedy, the Internal Revenue Service (IRS) and the Federal Communications Commission (FCC) tightened the regulatory screws on conservative broadcasters. The IRS launched the “Ideological Organizations Project” to challenge the tax-exempt status of conservative broadcasters and to stem the flow of donations. The FCC strengthened its “Fairness Doctrine” rules, which required radio stations to ensure politically balanced discussion of public policy and to give free response time to victims of personal attacks made on the air. The United Auto Workers financed the creation of an opposition research clearing house, Group Research Inc., that compiled dossiers of damaging information on conservative broadcasters and politicians. The White House also organized a front organization, the Citizens Committee for a Nuclear Test Ban, to gain free, pro-administration airtime from radio stations that aired conservative critiques of the proposed treaty.
“The Red Lion Roars Again”
Authors: Matzko Paul 
Published: May 2020

Abstract
After the assassination of John F. Kennedy, leadership of the counter–Radio Right censorship campaign passed to the Democratic National Committee (DNC). DNC Chairman John Bailey recruited operative Wayne Phillips to take charge of a team that would intimidate conservative broadcasters who either supported Barry Goldwater or attacked Lyndon Johnson during the 1964 election. By Phillips’s own estimations, the project was a remarkable success, garnering hundreds of hours of free airtime via Fairness Doctrine complaints. They were aided by a new front organization—secretly created by the DNC—called the National Council for Civic Responsibility. As a bonus, the campaign also generated a court challenge from journalist Fred Cook against conservative radio station owner John Norris. The resulting court case, Red Lion Broadcasting Co., Inc. v. FCC, went all the way to the US Supreme Court, which ultimately upheld the Fairness Doctrine.
The Radio Right in Decline
Authors: Matzko Paul 
Published: May 2020

Abstract
As the National Council of Churches’ Fairness Doctrine campaign accelerated, US Senate Democrats on the Commerce Committee announced an investigation into the Radio Right. That one-two punch convinced hundreds of radio station owners to drop conservative programs altogether. The cost of paying for free response time combined with the risk of losing their station license was too much. Carl McIntire appealed for help to Richard Nixon, but the administration was much more interested in the ways it could use the Fairness Doctrine to intimidate the major television networks into giving the president and the war in Vietnam more favorable coverage. With no help forthcoming and the loss of station WXUR in 1974, Carl McIntire’s program declined precipitously, although not without one last protest action from McIntire involving a World War II surplus minesweeper blasting a pirate radio signal off the shore of Cape May, New Jersey, in defiance of Federal Communications Commission rules.
Why Do We Think about War?
Authors: Juergensmeyer Mark 
Published: May 2020

Abstract
This introduction probes the question of why it is so easy to think of the idea of war in times of extreme social conflict. It begins with the example of the Philippine government’s siege of the city of Marawi to rid it of ISIS fighters in 2017. As a result local Muslims began to think in terms of war. Every religious tradition is full of images of warfare. Why do these images come so easily to the imagination, and what does religion have to do with it?
War as an Alternative Reality
Authors: Juergensmeyer Mark 
Published: May 2020

Abstract
Chapter 2 explores the possibility that the idea of war is an imagined alternative reality. First, a former militant in the Sikh separatist movement explains how the idea of warfare permeated the worldview of the youth in the Punjabi village where he was raised. Second, concepts of war from the political scientist Kenneth Waltz and the theologian Reinhold Niebuhr are presented, as well as the insights of the eighteenth-century German soldier Carl von Clausewitz, who theorized that all war stems from the notion of absolute war, the all-or-nothing conception of reality in which there are only winners and losers. This worldview can be exhilarating since it offers the possibility of destroying forever the enemies—the sources of discord—that confound ordinary life. Hence enemies have to be invented, if they didn’t exist before, for the idea of war to be imaginable.
The Marriage of War and Religion
Authors: Juergensmeyer Mark 
Published: May 2020

Abstract
Since war and religion are both alternative realities, this chapter explores the relationship between the two. The chapter begins with an account of identical twin German brothers who both joined ISIS and were soon killed in suicide attacks. Were they motivated by religion or the lure of war? This chapter considers three options. One is that war encompasses religion by imagining that God is on the side of the militants engaged in it. A second is that religion encompasses war, usually in a metaphoric way through religious mythology and images. (One possibility that is dismissed is that religion automatically leads to war, since there is no evidence that that is the case). The third possibility—perhaps most likely in the case of the German twins—is that religion and war are combined in “cosmic war.” Religious militant movements such as the Islamic State combine an apocalyptic notion of religion with militant engagement; in ISIS war is religion and religion is war.
The Religious Micropolitics of White Over Black
Authors: Brooks Joanna 
Published: May 2020

Abstract
White supremacy gains power through millions upon millions of micropolitical decisions that people who believe they are “white” make every day. The idea that being “white” was good and valuable took shape over time as people who believed they were “white” preferred one another’s interests over the interests of those who were non-“white” and so began to consolidate group power. This chapter introduces the micropolitics of white supremacy—the day-to-day choices and interactions through which whiteness assumes value. It investigates critical moments in nineteenth-century Mormon history when LDS Church leaders chose to privilege the interests of whites over the lives and concerns of African Americans, setting into place the micropolitical foundations for a fully institutionalized white supremacy.
White Privilege, Racial Innocence, and the Costs of Anti-Racist Dissent, Mormon Examples
Authors: Brooks Joanna 
Published: May 2020

Abstract
Just as white Christians develop silent agreements among themselves to define morality in individual terms that take no responsibility for systematic anti-Black racism, white Christian churches develop means for managing and disciplining adherents who do take on anti-Black racism in a serious and discomfiting way. This chapter reconstructs a lost archive of dissent by LDS Church members against white supremacy in Mormonism, including public criticisms by national figures like Stewart Udall. It analyzes the calculus of identity, race, class, gender, belief, belonging, and social and political capital that condition dissent in religious communities, observing that white privilege and status in predominantly white Christian churches allow some to dissent more publicly and with lesser costs than others.
Dismantling White Supremacy and Racial Innocence
Authors: Brooks Joanna 
Published: May 2020

Abstract
Systems as pervasive as white supremacy do not just transform quietly. They must be recognized, investigated, understood, and intentionally abandoned or dismantled, and their impacts to communities of color must be repaired. Predominantly white American Christian communities that wish to take moral responsibility for the advantage-taking that has yielded white privilege and Black suffering must engage with the concept of reparations. But how does a religious community—a predominantly white American Christian community—begin to conceive of reparations? This chapter assesses the pathways toward dismantling white supremacy open to predominantly white American Christian denominations, including Mormonism, through institutional and grassroots changes.
God Naturally, Disorder Actually
Authors: McCauley Robert N. , Graham George 
Published: May 2020

Abstract
A collection of philosophical and theoretical commitments frame the book’s four core chapters (2–5), including the positions that human beings share the same cognitive equipment and that that equipment informs a well-known (and controversial) continuity between features of experiences and behaviors associated with particular mental disorders and those associated with religiosity. The cognitive science of religions (CSR) highlights a second continuity between everyday cognition and religious cognition on the same grounds. Ecumenical naturalism maintains that the methods, theories, and findings of the multidisciplinary endeavor that is CSR provide valuable tools for illuminating these continuities and the recently discovered cognitive and behavioral continuities between the general population and people with mental disorders. Distress, often culturally conditioned, is a salient consideration in assessing mental disorders. Religions can involve arrangements that permit the domestication of mental disorders and representations that can evoke cognition and behaviors in participants that resemble those associated with mental disorders.