bluuebunny/crossref_metadata_2025_split huggingface dataset:
10 Interminable Truce Talks
Authors: Casey Steven 
Published: May 2008

Abstract
With the start of armistice negotiations in the summer of 1951, the Korean War entered a new phase. This chapter explores how officials formulated an information campaign during months of complex and protracted negotiations. At the armistice site, first at Kaesong then at Panmunjom, the military's public information officials had a difficult time trying to divulge enough material to keep the press happy without undermining the government's negotiating position. In Washington, senior officials faced an even more fraught task in trying to justify their stance on POWs. By 1952, the fate of prisoners was the main sticking point in the talks, mainly because Truman adhered to the principle of voluntary repatriation. Although many PR advisers fretted that Americans would not support the continuation of the war over this one esoteric issue, in the spring of 1952 the administration was able to fashion a remarkably effective public position, which helped generate a degree of support for the war, despite a year of stalemated negotiations.
12 The Advent of Eisenhower
Authors: Casey Steven 
Published: May 2008

Abstract
Initially, Eisenhower's emergence as the Republican nominee for president also helped to sustain a basic consensus behind the war, for Ike was a moderate who was prepared to defend Truman's decision to intervene in Korea. As the campaign progressed, Eisenhower's comments became more critical. But even his decisive promise to voters to “go to Korea” was ambiguous. It was intended to signal that something new had to be done to end the fighting, while leaving Ike free to decide precisely what—and, crucially, while also ensuring that he kept his distance from MacArthur and the Republican right. On becoming president, Eisenhower therefore retained a good deal of freedom. But in terms of public relations, he swiftly made many of the same mistakes that had plagued Truman's early efforts. And only Stalin's death, which in turn led to a thawing of the communist position, revived the armistice negotiations and resulted in an end to this long and costly war.
The Social and Religious Context of Early Confucian Practice
Authors: Csikszentmihalyi Mark 
Published: May 2008

Abstract
This chapter begins with an introduction that surveys some of the ways that the Confucian Analects has been read and argues that any attempt to reconstruct an original meaning of the text must locate it in its historical context. It proceeds to examine three quotations from the text—one on the Odes, one on sacrifice, and one on Confucius's relationship with his disciples—with some remarks on the way these quotations have been read. Once these aspects of the Analects are recontextualized, it becomes clear that despite the fact that these passages have been read in variety of ways, they originally expressed a religious vision that differed from the norm at the time of its composition.
Divination and Sacrifice in Song Neo-Confucianism
Authors: Adler Joseph A. 
Published: May 2008

Abstract
The earliest known form of Chinese religion is the ritual dyad of divination and sacrifice practiced by the rulers of the Shang Dynasty (fourteenth to eleventh centuries b.c.e.). This chapter explores how teachers can highlight the continuity of the Confucian tradition with this central core of Chinese religiosity. Sacrificial offerings to ancestors and sages, on the one hand, and divination using the Yijing (Scripture of Change), on the other, have been the major forms of these rituals practiced by Confucians. Introducing the theories and practices of Yijing divination of some of the leading Confucians of the Song Dynasty (960–1279 c.e.)—scholars whose philosophical re‐creation of the tradition is much better known today than their religious practices—can help students grasp the religious character of Confucianism.
Performing Arts and Sacred Models
Authors: Glucklich Ariel 
Published: May 2008

AbstractThis chapter looks at the Gupta Empire and in particular the career of Samudragupta. Hindu arts and sciences attained a high level of success, the earliest examples of north Indian temples date to this period and elaborate public rituals, including the horse sacrifice, were sponsored by the king. The chapter discusses the works of Kalidasa, in particular Shakuntala, examines temple architecture, and explains the governing rationality that encompassed both the arts and religion.
Shankara and Kumarila
Authors: Glucklich Ariel 
Published: May 2008

AbstractThis chapter examines two schools of Hindu philosophy and two philosophers from the eighth–ninth centuries: Shankara and Kumarila. The subject matter and methodology of philosophical work is explained, including the reliance on scriptural interpretation and modes of argumentation. The two schools, Advaita Vedanta and Purva Mimamsa, deal respectively with Brahman and dharma, and the chapter explores how a debate between the two would have proceeded. Other branches of Vedanta philosophy are also briefly discussed.
Devotion and Knowledge
Authors: Glucklich Ariel 
Published: May 2008

AbstractThis chapter surveys some of the major religious and intellectual developments during the centuries in which Islamic rulers governed northern India. The devotional work of Shri Chaitanya is highlighted along with the songs of Kabir, Ravidas, the new Ramayana of Tulsidas, and others. The synthesis of Islam and Hinduism produced a rich tapestry of ideas, which translated a profound re‐examination of social reality and significant scientific developments.
The Eternal Dharma
Authors: Glucklich Ariel 
Published: May 2008

AbstractThe last chapter of the book looks at the religious and political developments in India after the arrival of the British colonialists. The chapter focuses primarily on the Hindu response to missionary and economic pressures and the changes introduced into Hindu theology as a result. Men such as Rammohun Roy, Mohandas Gandhi, and Aurobindo Ghose receive the greatest attention in the discussion over religion, politics, and ethics. The chapter ends with the founding of India.
Marriage in Creation, Fall, and Redemption
Authors: Bennett Jana Marguerite 
Published: May 2008

AbstractThis chapter explores Augustine's views of marriage in light of his understanding of salvation history. Augustine suggests that humanity is created to be in friendship with God and with each other. The great tragedy of the fall is that both relationships were nearly destroyed. Many accounts of marriage focus almost solely on creation and fall, but Augustine also mentions marriage in relation to redemption. Through God's grace, the possibility for restored relationships occurs, before and after the incarnation and resurrection of Christ. Within the context of the entirety of salvation history, this chapter also takes up some of the concerns about gender and gendered roles that were raised in chapter 1.
1 U.S. EXPANSION AND THE WOMAN QUESTION, 1870–1929
Authors: Sneider Allison L. 
Published: May 2008

Abstract
This introductory chapter lays out the precise ways that U.S. expansion and empire raised the question of political rights for potential new citizens to the level of congressional debate. The discussion of voting rights for potential new citizens (Dominicans, Indians, Mormons, Hawaiians, Filipinos, Puerto Ricans) created a political context for a national discussion of woman suffrage in an age of states' rights. Had the United States not been such an expansive nation after the Civil War, suffragists would have had a much harder time raising their question in Congress.
2 RECONSTRUCTION AND ANNEXATION
Authors: Sneider Allison L. 
Published: May 2008

Abstract
This chapter traces suffragists' engagement with the Republican effort to annex Santo Domingo to the United States in the 1870s during national Reconstruction after the Civil War. This investigation of the intersection of the “Santo Domingo Question” and the woman question demonstrates how discussions about the expansion of the physical boundaries of national territory inflected discussions about the gendered boundaries of physical space. It was during these discussions that suffragists first introduced the New Departure, a strategy for gaining votes for women based on their new status as national citizens under the Fourteenth and Fifteenth Amendments.
5 GETTING SUFFRAGE IN AN AGE OF EMPIRE
Authors: Sneider Allison L. 
Published: May 2008

Abstract
During the 1910s suffragists followed closely the congressional debates over political independence for men in the Philippines and Puerto Rico and were intent on juxtaposing national legislation that expanded political autonomy for men in these U.S. island possessions against Congress's failure to pass a woman suffrage amendment to the U.S. constitution. By 1916 it seemed, ironically, that the U.S. colonial possessions might be the next site for woman suffrage victories. The revival of the push for the federal woman suffrage amendment, the Nineteenth Amendment (1920), took place in the context of U.S. efforts to resolve the political status of Puerto Rico and the Philippines.
Epilogue
Authors: Sneider Allison L. 
Published: May 2008

Abstract
By 1929, when the U.S. congress pushed the colonial legislature of Puerto Rico to adopt woman suffrage, votes for women had become a benchmark for measuring the expansion of democratic values overseas. Conversely, woman suffrage was also part and parcel of U.S. colonial rule. Into the 20th century, votes for women and women's rights are part of the negotiation of imperial power relations across the globe.
The Religious Convictions of College and University Professors
Authors: Gross Neil , Simmons Solon 
Published: May 2008

Abstract
Gross and Simmons explain the results of a survey of college and university professors related to religious behavior and beliefs. They discover that there are not as many atheists and agnostics in the academy as an older view of secularization would have predicted. Still, the professoriate has fewer believers than the population as a whole, especially at the nation's most elite schools. The survey focused on political preferences of professors and found a strong link between evangelical religious belief and conservative political preferences.
Can Faith Be More Than a Sideshow in the Contemporary Academy?
Authors: Wuthnow Robert 
Published: May 2008

Abstract
Wuthnow describes changes in the way religion was treated in American higher education over the course of the twentieth century. He notes that religion has been largely eliminated from the sciences, but that attention to religion has actually increased in the humanities and social sciences. Wuthnow then argues that faculty and students who are committed to their religious faith have three possible options available to them, which he calls accommodation, resistance, and intentional reframing. He also suggests that humility is an important component in academic discussions about religion.
A Level Playing Field for Religion in Higher Education
Authors: DiIulio Jr. John J. 
Published: May 2008

Abstract
Since most academic disciplinary communities emphasize narrow expertise, talking about religion can easily be perceived (except for faculty credentialed in religious studies) as amateurish and unscholarly. Edwards argues that the professional formation of faculty, both in graduate schools and in the promotion and tenure process, encourages faculty to bracket personal religious convictions from their work as scholars and teachers. Yet there are important questions—questions about metaphysics, morality, and personal self‐disclosure—where religion is a natural component. As faculty work with students, it may not be necessary to automatically push religion aside.
Faculty Priorities: Where Does Faith Fit?
Authors: Rice Eugene R. 
Published: May 2008

Abstract
DiIulio argues that “nonsectarian” has sometimes been misconstrued to mean aggressively “secular.” But nonsectarian education does not have to be anti‐religious or devoid of religion. He uses the University of Pennsylvania as a case study, describing how it is slowly reclaiming its original nonsectarian identity, as first articulated by its founder Benjamin Franklin, in place of the strongly secular culture that defined the school in the 1960s and 1970s.
The Different Spiritualities of the Students We Teach
Authors: Nash Robert J. , Bradley DeMethra LaSha 
Published: May 2008

Abstract
Nash and Bradley offer an empirically‐based typology of student spirituality that includes orthodox believers, mainline believers, existential humanists, scientific empiricists, and skeptics. They assume that student spirituality is intertwined with student learning. Consequently, faculty must take student spiritualities into account in order to facilitate constructive and appropriate classroom dialogue.
Spirituality, Diversity, and Learner‐Centered Teaching: A Generative Paradox
Authors: Tisdell Elizabeth J. 
Published: May 2008

Abstract
Tisdell advocates a way of teaching that is learner‐centered, responsive to cultural identity, and socially transformative. In this kind of teaching, spirituality is always part of the mix, and the spirituality of many students is rooted in religion. The role of the teacher is to allow the diversity within the classroom, including the cultural and spiritual diversity of students, to enhance the learning process. Such learning almost always involves paradox, however, as secular and spiritual approaches interact.
The Meaning of Slave Religion
Authors: Evans Curtis J. 
Published: May 2008

Abstract
This chapter explores how the conversion of African slaves in the British North American colonies to Christianity became an object of analysis and how debates about the role that blacks would play in the American nation focused on their religion. The chapter examines the crucial connection between denials of African intellectual capacity and assertions of the uniqueness of slave religious expression. Romantic racialists like Harriet Beecher Stowe asserted that black slaves were naturally or peculiarly religious and their explanation of black religion as feeling or emotion became the dominant paradigm for understandings of black cultural contributions to the United States. Yet there was an inherent tension in this view of black religion because it linked black uniqueness to Africa and painted a rather hazy picture about the specific nature of black participation in America, if slavery were to be abolished. Romantic racialists left their legatees with a conflicted notion of intellectually inferior Africans in their midst with alleged special religious qualities as the locus of their potential contribution of an ambiguous “spiritual softness” to American culture.
Black Religion in the New Nation: Outside the Boundaries of Whiteness
Authors: Evans Curtis J. 
Published: May 2008

Abstract
This chapter traces the convergence of white northern critiques of black religion in the post‐Civil War period and demonstrate the ways in which they converged with white southern views of black religion as degenerate and immoral. My principal argument is that to the extent that northern and southern Protestants imagined the United States as a white (Protestant) Christian nation, black religion, which was seen as the crucial cultural achievement of blacks, was regarded as beyond the boundaries of whiteness, morality and propriety. Black religion was no longer regarded as exemplary or special, but rather as emotionalism and lacking in practical morality. African American leaders tried to attack southern white notions of black religion as retrogression to African bestiality by holding on tenaciously to the older romantic racialist version of black Christianity. Yet even black leaders like Booker T. Washington seemed to assure whites that something was profoundly awry in the religious practices of black southerners.
The Creation and the Burden of the Negro Church
Authors: Evans Curtis J. 
Published: May 2008

Abstract
W. E. B. Bu Bois and other black leaders played a crucial role in the creation of the “Negro Church.” By using the language and tools of the social sciences, black intellectuals and leaders hoped to incite and urge the black churches to use their resources to assist and uplift a people downtrodden by racism and economic oppression. Instrumentalists, those who wanted to use the church as a means or instrument for other ends (besides religion), came to dominate interpretations of black religion among African American leaders. Although Du Bois initially hoped to provide detailed local studies of black churches, his long‐term legacy (and that of other black leaders) was to foster longstanding debates about whether the “Black Church” supported or undermined a racist status quo.
The Drama of Black Life
Authors: Evans Curtis J. 
Published: May 2008

Abstract
Debates about instrumentalism or using the black churches as instruments of social and political reform deepened even as black leaders began emphasizing the drama of black life and religion. Drama was turned to because of high hopes that black contributions in the realm of arts, literature, and cultural achievements would help address racial problems in a way that a social scientific approach could not. An aesthetic appreciation of black religion and an emphasis on dramatizing black life proceeded apace even as black leaders continued to engage in scathing critiques of actual black churches in the North and South. The Great Migration heightened expectations and fears about how black churches could more authentically represent what were seen as the unique cultural contributions of blacks to American society. In the end, drama did not substantially solve the problem of contintuing traditional and stereotypical images of black culture, especially in the realm of religion.
The Religious and Cultural Meaning of The Green Pastures
Authors: Evans Curtis J. 
Published: May 2008

Abstract
This chapter examines the content of and responses to Marc Connelly's long‐running Broadway drama, Green Pastures. The chapter examines why the play was so popular and how this most popular image of black religion in the white mind from 1930 to 1935 evoked a host of debates about the representation of blacks and the state of religion in modern America. It argues that whites used the play, for the most part, to mediate their own spiritual experiences and to imaginatively reexperience the religion that many of them had lost in their move from a rural to a modern and urban environment. Black leaders, however, were conflicted about the play, worried that it portrayed blacks as outcasts in a modern world and as incurably and innately religious. Green Pastures once again provoked debates about the nature and meaning of black religion to American culture.
2 Three Practical Strategies in Environmental Ethics
Authors: Jenkins Willis 
Published: May 2008

AbstractThis chapter discusses environmental problems in relation to ethics (religious or otherwise). It describes criteria proposed in various strategies of environmental ethics. These include the strategy of nature's standing, the strategy of moral agency, and the strategy of ecological subjectivity. Environmental ethics is not an argument over what nature is (even when it is trying to establish that), nor over how nature is produced (even when it does that), nor a new radical anthropology (even when it includes one). Nor is it an intellectual consortium serving someone's environmentalist consensus. Environmental ethics is a domain marked out by several distinct strategies, each proposing a kind of practical rationality with its own criterion of adequacy. The three strategies together may adumbrate broadly shared criteria — together describing a complex sense practical rationality. It could be said that taken together the three strategies describe three crucial functions required for adequately understanding environmental issues and making them significant for moral experience.
3 The Strategy of Ecojustice
Authors: Jenkins Willis 
Published: May 2008

AbstractThe strategy of ecojustice organizes Christian environmental ethics around the theological status of creation. In doing so, it follows the secular strategy of nature's standing: by illuminating the moral standing of nature within Christian experience, ecojustice integrates environmental issues into frameworks of obligatory respect. By recuperating creation itself “as an integral part of the Christian tradition's vision and concern”, ecojustice ethicists can extend traditional Christian concepts of respect to address the natural world's vulnerability. For with creation's integrity illuminating a kind of natural value, Christian moral practices must give the earth its due. By naming and theologically describing the “integrity of creation”, ecojustice secures modes of Christian respect for nature's standing.
5 The Strategy of Ecological Spirituality
Authors: Jenkins Willis 
Published: May 2008

AbstractThis chapter uses the rubric of ecological spiritualities to gather together proposals united by their appropriation of deification themes, where communion with creation becomes part of union with God. It argues that theological variety proliferates within a so-called “strategy of ecological spirituality”, but its approaches share a common practical rationale: each makes environmental issues matter for Christian experience by appealing to the ecological dimensions of fully Christian personhood. Underlying creation's integrity and faithful stewardship (the other two strategies), say theorists, there is a radical relation of personhood and environment. Environmental lament and redress begin from a primary spiritual communion of humanity and earth, assumed into personal experience with God. As they describe how grace can heal that communion, restoring ecological dimensions to personhood as humans become closer to God, approaches within this strategy draw on a background pattern of grace as deification. The strategy illuminates the way of the world into divine participation, as it describes the cosmic significance of personal communion. Used more and less intensively, the deification pattern shapes multiple theologies that deploy cosmology and anthropology to diagnose and practically address environmental issues.
7 Environmental Virtues
Authors: Jenkins Willis 
Published: May 2008

AbstractIn the previous chapter, looking at Thomas Aquinas showed us rudiments for an adequate ecojustice strategy: the integrity of creation intimately connected to Christian experience. This chapter discusses the development of the practical forms of that connection, the habits of graceful inhabitation on earth. In particular, it shows how ecological habits of friendship with God respond to natural evils. It turns to Aquinas on justice and virtue not for specific environmental prescriptions but for closer articulation of human membership. His virtues show humanity's natural agency set within creation's orderliness. The virtues report what John Bowlin calls “a kind of human moral ecology...a description of our species in its natural environment”. They comprise a set of successful responses to our habitat, ways toward flourishing in the midst of opportunity and difficulty.
8 Stewardship after the End of Nature
Authors: Jenkins Willis 
Published: May 2008

AbstractStewardship needs to show how God's action makes nature matter for faithful practices. To investigate theological support for an answer, this chapter turns to Karl Barth, querying the thoughts of this theologian of redemption with regard to the problems of stewardship ethics. Since the strategy of stewardship appeals to the general pattern of grace Barth defended, his theology should display the liabilities and the promise of stewardship. It should also point stewardship theologies toward the most helpful resources within the pattern of redemptive grace. The chapter inquires especially after themes of place and reconciliation in Barth.