bluuebunny/crossref_metadata_2025_split huggingface dataset:
Introduction
Authors: Olivelle Patrick 
Published: November 2023

Abstract
The Upanisads translated here represent some of the most important literary products in the history of Indian culture and religion, both because they played a critical role in the development of religious ideas in India and because they are valuable as sources for our understanding of the religious, social, and intellectual history of ancient India. The Upanisads were composed at a time of great social, economic, and religious change; they document the transition from the archaic ritualism of the Veda into new religious ideas and institutions. It is in them that we note for the first time the emergence of central religious concepts of both Hinduism and of the new religious movements, such as Buddhism and Jainism, that emerged not long after the composition of the early Upanisads. Such concepts include the doctrine of re-birth, the law of karma that regulates the rebirth process, and the techniques of liberation from the cycle of rebirth, such as mental training associated with Yoga, ascetic self-denial and mortification, and the renunciation of sex, wealth, and family life. Even though theoretically the whole of the vedic corpus is accepted as revealed truth, in reality it is the Upanisads that have continued to influence the life and thought of the various religious traditions that we have come to call Hindu. Upanisads are the scriptures par excellence of Hinduism.
Katha Upanisad
Authors: Olivelle Patrick 
Published: November 2023

Abstract
The Katha (also called Kathaka) Upanisad belongs at least formally to the Kathaka school of the Black Yajurveda. It is clear, however, that this Upanisad is a late work and did not form an integral part of the Brahman.a of that school. Its relationship to that school, however, is established by the episode of Naciketas and Death (see KU 1.1-4 n.). This episode (together with other sections dealing with the establishment of various ritual fires), in all likelihood, was originally part of the Kathaka Brahman.a, although it is now found in the Taittiriya Brahman.a (3.11.8.1-6) and not in the Kathaka (for a discussion, see Witzel 1977).
Lanyer
Authors: Woods Susanne 
Published: November 2023

Abstract
Aemilia Bassano Lanyer published poetry to and for women in 1611, at the height of the largely misogynistic reign of James I. Her verse complements and extends our view of her contemporaries, such as Spenser, Shakespeare, Jonson, and Donne, whose work in turn provides a context for her unique and engaging voice. This book situates Lanyer within the rich tradition of Jacobean poetry.
Introduction
Authors: Sered Susan 
Published: November 2023

Abstract
Eight middle-aged and elderly women enter the kami-ya (village shrine). They sit on tatami mats on the floor and chat. Gradually, the conversation ceases. One of the women instructs a male assistant to light incense and place it on the altar. This woman, flanked on either side by her associates, turns toward the set of three rocks arranged on the altar and pours sake (rice wine) over the rocks. All of the women kneel, press their hands together, and quietly murmur prayers. The eight women then file outside, where a bus provided by the town hall drives them to the beginning of a trail that leads into the jungle. They begin their ascent, single file, the male assistant walking in front in order to clear away vines and look out for poisonous habu snakes. After fifteen minutes of steady climbing, they pause at a clearing. The male assistant walks on. The women take out five-piece white robes from the bags they have been carrying and quietly don the robes. The eight kami-sama* continue their trek into the increasingly dark jungle, finally reaching the sacred grove. There are two stone benches where they sit and weave crowns of leaves and vines to put on their heads. One of the kami-sama goes further into the sacred grove, stopping at a small stone altar on which rest six conch shells. She squats in front of the shells, prays briefly, and “feeds” rice and sake into the open ing of each shell. She then joins her fellow kami-sama at the benches, taking her place on the center seat. The male assistant pours sake for each kami-sama; they pray briefly and quietly. The eight kami-sama rise and begin their journey back to the bus. The bus driver takes them to the edge of the village, and the kami-sama walk to the village square, where they are met by clan members and by the village headman, who bows and pours sake for each kami-sama. Clanswomen provide food and drink for the kami-sama. After a small meal the kami-sama rise, take off the white robes and hang the crowns of leaves on special nails in the village square. Eight middle-aged and elderly women then walk home to prepare food for their families, to weed their vegetable gardens, and to do their housework.
Divine Dis-order:Signs, Symptoms, and Sitting in the Right Seat
Authors: Sered Susan 
Published: November 2023

Abstract
In Okinawan culture, where cosmology is unelaborated and rituals are relatively low-key, priestesses concentrate, represent, and embody divinity. The priestess is not a ritual practitioner, she is the ritual; she is not a theological expert, she is the theos. Typically, when I asked a priestess to tell me about her duties as a priestess, her answer would emphasize how she became a priestess rather than what she does. This emphasis reflects the identity and position of priestesses as manifestations of kami-sama. Because the significance of the priestess role lies in being rather than in doing, telling how one came to be a kami-sama is an intrinsic part of the role. In a broad variety of cultural situations, religious autobiography is an affirmation of the integrity, sanctity, and particularity of one’s life path and beliefs. Com plex, bewildering, or ineffable religious truths, represented in the person of the re ligious narrator, become immediate, convincing, and comprehensible. In the case of religious leaders, an autobiography is also an affirmation of one’s right to lead. A life story, whether oral or written, is both the calling card and the proof of authenticity of a religious leader. In short, a good (that is, convincing, dramatic, and theologically relevant) life story has the potential to establish both the credentials of the leader and the efficacy and truth of the religion. Because of the theological and social significance of religious leaders’ autobiographies, uEstablishing the mythical ideal, or what might better be called the biographic image, takes precedence over a simple chronicling of biographical facts” (Reynolds and Capps 1976: 4). In other words, religious leaders and experts use narrative to construct a culturally recognizable religious profile. The life story of a religious leader is often, as Laurel Kendall says regarding a Korean shaman whose initiation she has documented, "a collective enterprise with a long gestation, begun in the divination sessions when she tells her story to a shaman and is in turn told its meaning” (1996: 25).
The Problematics of Power
Authors: Sered Susan 
Published: November 2023

Abstract
Cross-culturally, religion and religious leadership tend to be associated with or presented as manifestations of power over nature and power over people. Ceremonies that induce the soil to produce more crops or that induce the body to behave ac cording to God’s law rather than according to “natural instinct” are classic religious expressions of power over nature. Rituals of power over people include initiation ceremonies that sacralize the authority elders hold over initiates (cf. Bledsoe 1980), witchcraft accusations against individuals or groups who do not live exactly as religious authorities decree, and wedding ceremonies in which a man or his family’s ownership of a woman’s reproductive resources is legitimated. Religious control over people or nature by God, religion, or law often is made explicit: A prime example is the Buddhist aspiration to escape from the physical and emo tional bonds that tie the soul to this world and its inhabitants (bonds which perhaps not surprisingly-are believed to be stronger for women than for men; cf. Kirsch 1985 on Thailand). Power over people and power over nature tend to coincide in male-dominated religions. Sherry Ortner, in her now-classic 1974 essay “Is Female to Male as Na ture is to Culture?” argued that human culture is constituted through defining it self in opposition to nature-nature is, by cultural definition, what is not culture. According to Ortner, nature and culture not only stand in binary opposition to one another, they also stand in a conceptual relationship of hierarchy: Culture is seen as superior to nature because it is understood to be what conquers nature.ortner further suggested that in many if not all human societies, women—because of childbirth and child rearing—are perceived as more associated with nature and therefore inferior to men and culture. In her recent writings, Ortner has clarified this argument, underscoring the importance of religion in the patriarchal enterprise.
Un-gendering Religious Discourse
Authors: Sered Susan 
Published: November 2023

Abstract
When you are born the kami-sama pick certain people and put a stamp [inkan] on them, and it doesn’t matter whether they are male or female. (male yuta) VILLAGE PRIESTESS: Only when it comes to ogami. In Okinawa, all festival activities are done by women, the number of men is small in these things. I also wonder why women do this! In light of the attitude toward power and authority that characterizes Henza’s cultural ethos, it is not surprising to find that the statement “women dominate Oki nawan religion” is not articulated by villagers.Rather, it is an assessment made by scholars, most of whom are Japanese, American, or European. In numerous conversations, I asked villagers why their religious leaders are women. As we see in the following pages, the most common initial response was: 'Are they?” If I insisted on continuing the conversation (by saying "yes, they are”), villagers typically offered sociological explanations ranging from demography (counting off the religious leaders in order to verify that they are indeed all women), localizing and temporaliz- ing (explaining that women’s religious leadership is limited to specific times and locations in which particular social or historical forces have caused this to be so), social-role theory (men’s and women’s subsistence work leads to certain religious roles), distinguishing between description and prescription (between what happens to be the case and what should be the case), analysis of confounding variables (factors other than gender that confound easy interpretations of behaviors as gender- linked), and socialization theory (women are not innately more religiously gifted, but rather they are educated to know the correct rituals). Taken together, these sociological theories proclaim that gendered religious behavior is not universal, not absolute, not immutable, not particularly desirable, and not natural.1
GenderBendingr)and Ritual Deconstruction
Authors: Sered Susan 
Published: November 2023

Abstract
In chapter 1, I portrayed Henza social life as characterized by yasashii interactions and social categories. Because of extensive contact with foreign cultures (Japanese, Chinese, American, Philippine, and others), Henza vil lagers are aware that other people live differently, yet it is rare to hear villagers say that their own ways are better. Henza villagers seldom reify their own social arrangements or institutions. Nevertheless, social organization does tend to gener ate a force or stamina of its own. Even when there is little or no ideological bolster ing or justification for particular social patterns, just the fact that “this is how things are and how they have been for a long time” may tend to make them appear immutable and necessary. Anthropologists explain that rituals function to convince participants that their cultural norms and organization are good, true, and eternal; through religious ritual people worship their own social structure (Durkheim 1915, Geertz 1969). Even rituals that seem on the surface to turn normal social arrangements upside down-so-called rites of reversal (Gluckman 19 65)-actually serve to prove to participants that their ordinary social arrangements are necessary; disorder is fun for a few hours but untenable as a permanent lifestyle. In the anthropological literature, rites of reversal defuse potentially disruptive social forces via temporary inversions that set conflict within a ritual discourse that neutralizes the threat and therefore results in the continuation of the status quo. In this model, ritual liminality (“time-out” from normal cultural demands and structures; see esp. Turner 1981: 159-160) is followed by reintegration-by putting things back together again.
Sovereign Grace
Authors: Stevenson William R 
Published: November 2023

Abstract
The Reformation thinker John Calvin had significant and unusual things to say about life in public encounter, things which both anticipate modern thinking and, says William Stevenson, can serve as important antidotes to some of modern thinking's broader pretensions. This study attempts to give a coherent picture of Calvin's political theory by following the stream that flows from his fascinating short essay, "On Christian Freedom," one chapter in the magisterial Institutes of the Christian Religion. Stevenson argues that a full examination of this essay yields not only a more thorough explication--and historical placement--of Calvin's political ideas proper but also a more complete and coherent picture of their theological underpinnings.
The Acts Of Peter, Gospel Literature, And The Ancient Novel
Authors: Thomas Christine M 
Published: November 2023

Abstract
Like the other Apocryphal Acts of the Apostles - stories of the exploits of the key figures of early Christianity - the Acts of Peter provides a window into the processes of oral and written composition that shaped early Christian narrative. Thomas looks at the sources and subsequent versions of the Acts and argues that ‘transmissional fluidity’ - the existence of the work in several versions or multiforms - is a characteristic the Acts share with many related works, from the Jewish novels of Esther and Daniel to the Greek romance about Alexander the Great and the Christian Gospels of Jesus. The fluidity of these narratives allowed them to accommodate the changing historical circumstances of their audiences.
Reading Tamil Cankam Poetry
Authors: Selby Martha Ann 
Published: November 2023

Abstract
In this chapter and in the two that follow, I have constructed brief histories of reading and interpreting love poems selected from the anthologies discussed in my introduction for each language, incorporating material from rhetorical texts and commentaries written as early as the second century B.C.E. and as recently as 1957, when Narayaqacami Aiyar’s extensive commentary on Nar.r.i’t7-ai was first published. Defined in semiotic terms, the shifting, changing “signifieds” are the focus of these histories, not the more static, fixed “signifiers.”
A Different Kind Of Salvation Cultivating Alternative Senses, Practices, and Visions
Authors: Lelwica Michelle Mary 
Published: November 2023

Abstract
To see the spiritual dimensions of girls’ and women’s struggles with food and their bodies is to recognize the search for meaning and wholeness that these struggles intimate. Girls and women are not merely starving to be thin. They are starving to be well. Literally and figuratively, they are hungering for a sense of fulfillment and well-being-what theologians have traditionally referred to as “salvation.” Classic Christian references to “salvation” are tied to notions of human sinhumans’ alienation from God as mythically depicted in the story of the Fall from Eden. In this story, sin is unleashed into the world by the act of a woman eating. For centuries this scenario has been used to justify women’s subordination to men and their confinement to the physical realm of cooking, cleaning, and bearing children.
Pilgrimage and Praise
Authors: Prentiss Karen Pechilis 
Published: November 2023

Abstract
Pilgrimage is a prominent feature in Indian religious traditions. The pervasiveness of pilgrimage, whether ihonor of a natural site, a founder figure, or a god, has prompted many to consider it a pan-Indian phenomenon; for example, Stella Kramrisch asserts that “the sacred geography of India recognizes the whole country as a field of more than human activity. It is carried by the rivers, from the celestial region where they have their prototype and origin, down to the earth.” When traditions of pilgrimage are taken collectively, this is an accurate impression. However, even a brief review of the literatures of pilgrimage reveals images of profound and overwhelming regionalism. In the eyes of any given pilgrim, then, all parts of India are not equal; it matters where one stands.
In the classical Sanskrit tradition, the earliest use of the word tīrtha, which eventually came to designate pilgrimage, occurs in Vedic and Upani adic sources. In these ancient ritual and philosophical texts, the noun tīrtha, which is derived from a verb meaning “to cross over,” is associated with both material and symbolic properties and powers of rivers. Diana Eck suggests a threefold image of efficacy: the “nourishing and purifying power” of the river as a place to drink and to bathe; the river as a symbol of crossing over, where “one launches out on the journey between heaven and earth”; and the power of ritual, suggested in the homologies between the falling river and the falling Soma, and between the sacrifice and a tirtha as “a crossing place where all the elements of this world are brought together in symbolic microcosm for the vertical crossing of the sacrificer to heaven.” In this context, the river is understood to have purifying, perhaps even expiatory, powers; it is an auspicious place to begin a spiritual journey; and it is a microcosm, containing all efficacious elements within it.
Regional Voices through Song
Authors: Prentiss Karen Pechilis 
Published: November 2023

Abstract
Tradition and the scholarship that draws on it have identified the conversion of a Pallava king from Jainism to Śaivism as an important moment of transition in the history of Tamil Śiva-bhakti.
The Periya Purāṇam narrates a story about Appar, who undergoes and miraculously survives numerous trials of torture that lead to the conversion of the king who had ordered the trials. In the larger narrative of the “Appar Purāṇam,” the emphasis is on the conversion of Appar himself, which precedes his trials with the king. According to the story, Appar used to be a Jain and then finally saw the light of Siva through the persistent intervention of his sister; his own conversion is a theme found in his bhakti hymns and developed in the biographical account. Thus, the story of the king’s conversion in the Periya Purāṇam mirrors Appar’s own conversion in the bhakti poetry.
The Challenge of Monotheism
Authors: Seeskin Kenneth 
Published: November 2023

Abstract
Etymologically mono+ theism implies belief in or worship of a single deity. But belief in a single deity is at most a necessary condition for monotheism. A religion that recognized Zeus as the only deity would not be considered monotheistic even if its adherents insisted that besides him, there are no other gods. It matters little whether a person worships a single god or a large number if that god is nothing but a glorified version of something found on earth.
Racial Purity and Interracial Sex in the Law of Colonial and Antebellum Virginia*
Authors: Higginbotham Leon , Kopytoff Barbara K 
Published: November 2023

Abstract
There is probably no better place than Virginia to examine the origins of the American doctrine of racial purity and the related prohibitions on interracial sex and interracial marriage. Many people applaud Virginia as the “mother of Presidents” (four of the first five Presidents were Virginians) and the “mother of revolutionaries,” such as Thomas Jefferson, George Washington, and Patrick Henry. Yet few stress that colonial Virginia was also the “mother” of American slavery and a leader in the gradual debasement of blacks2 through its institution of slavery.
“Nothing Will Come of Nothing”: The Love Bond and the Meaning of the Zero
Authors: Turner Frederick 
Published: November 2023

Abstract
As we have seen, the Sonnets and The Winter’s Tale develop a concept of nature as a process of creativity and growth, where human invention and imagination are a continuation of nature’s own tradition of self-transcendence. But this faith in nature is achieved in the teeth of what seems to be a much more persuasive idea: that nature is instead a mechanistic process of cause and effect, gradually running down over time, and that human beings are part of the same process. What would our ethics look like if we adopted this view? Three hundred years before European philosophers of the nineteenth and twentieth centuries such as Nietzsche, Marx, Schopenhauer, and Sartre found their own answers to this question, Shakespeare had already explored it in his great tragedy King Lear.
“My Purse, My Person”: How Bonds Connect People and Property, Souls and Bodies
Authors: Turner Frederick 
Published: November 2023

Abstract
The shocking proposition of King Lear is not just that love is more reliable as a reciprocal bond, with goods and services given and received, than as an unconditional one-way gift. It is that the accounting zero, the balanced books, of the reciprocal bond can become a source of infinite spiritual profit. This is the case because nature is enriching itself through its own growth and creativity, and if we accept ourselves as part of nature, we can share in that profit; and through our peculiarly human (yet no less natural) abilities of personal relationship and artistic invention we can convert that profit into moral, spiritual, and aesthetic goods as well. In King Lear these propositions are explored largely through the negative instance of what happens when people attempt to live as if they were not true, as if the only choices were ruthless selfishness and selfless sacrifice; and Shakespeare shows unequivocally in the case of Cordelia that an interested, bonded love is no less capable of beautiful self-sacrifice than its imagined unconditional alternative. In The Merchant of Venice, which is the main subject of this chapter, Shakespeare gives us a profound analysis of the positive case, in which most of the major characters accept that we are indeed animals, but no less capable of free choice than if we were angels; and that genuine human love is always interested, always reciprocal, but no less generous for all that.
What Is “Tibetan Scholasticism”?
Authors: Kapstein Matthew T 
Published: November 2023

Abstract
During the eleventh century, Tibetan Buddhism entered a period of renewed development and change. The collapse of the old Tibetan royal dynasty had taken place, according to traditional accounts, following the assassination of the anti-Buddhist monarch Lang Darma, probably in 842,1 and the ensuing power vacuum persisted for a full four hundred years. Local lords vied for ascendency, and religious authority was no less contested than temporal power. As cultural life was gradually restored, Tibetan seekers and adventurers began to look outside Tibet for authoritative sources of Buddhist teaching, with the result that throughout the eleventh century we find Tibetan translators and pilgrims journeying to India and Nepal in search of gurus, Scriptures, and esoteric lore. These developments were particularly prominent in Western Tibet, where the great translator Rinchen Zangpo (958-1055) was patronized by the monarchs of the Guge kingdom. There, too, the saintly Indian scholar and adept Atisa (982-1054) was invited to teach, beginning in 1042. The careers of these two notable Buddhist monks mark the start of what Tibetan historians call the “later spread of the teaching” (bstan-pa phyi-dar), or the age of the “new translations” (gsar-’gyur).