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Arnika Peselmann and Nicholas M. Railton

William Logan and Keir Reeves (eds), Places of Pain and Shame: Dealing with 'Difficult Heritage' (London: Routledge), 290 pp., Hb: £80.00, ISBN: 978-0-415-45449-0; Pb: £25.99, ISBN: 978-0-415-45450-6.

Liam D. Murphy, Believing in Belfast: Charismatic Christianity after the Troubles (Durham, North Carolina: Carolina Academic Press), 352 pp., Pb: US$42.00, ISBN: 978-1-59460-728-8.

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Marten Marquardt

Christianity arose out of a conflict situation, and to this day it bears the characteristics of this original conflict. It begins with individuals, families and groups of Jewish sectarians who want to assert themselves in competition with other Jewish sectarians. They withdraw from one another. They outdo one another in part rhetorically, in part in their practice and then sometimes also politically, tactically and – on the side of the Christians – eventually with acts of violence.

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Michael Shire

The tasks that Rabbi Baeck sets out for us are the text and context for our conference. His own contributions to the science and study of Judaism, his focus on aggadic literature, a dialogue with Christianity and a vigorous defence of Judaism's covenant with the living God will inform and guide our deliberations throughout the four days. Each day will deal with a thematic aspect of the challenges and tasks facing Progressive Judaism while the conference as a whole seeks to engage us all in a debate about our future in the light of our own spiritual and intellectual inheritance.

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Lord Peter Millet

Two stories, one theme, and three lessons, Greek, Christian and Jewish. In both stories a great national enterprise and a dream of immortality are at stake. But they carry a heavy price. For Euripides, the enterprise is the Trojan war; the dream is the unity of Greece; he tells us that the price is not worth paying. For Christianity it is the hope of salvation; it teaches that God has paid the price on our behalf. For Judaism it is the future of the Jewish people and their God; it teaches that God does not demand that the price be paid in human blood.

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David G. Farley, Jill Dubisch, Miriam L. Wallace, Eroulla Demetriou, and Igor Tchoukarine

Corinne Fowler, Charles Forsdick, and Ludmilla Kostova, eds., Travel and Ethics: Theory and Practice (2014) Reviewed by David G. Farley

Antón M. Pazos, ed., Pilgrims and Pilgrimages as Peacemakers in Christianity, Judaism, and Islam (2013) Reviewed by Jill Dubisch

Kathryn Walchester, Gamle Norge and Nineteenth-Century British Women Travellers in Norway (2014) Reviewed by Miriam L. Wallace

Jim Bowman, Narratives of Cyprus: Modern Travel Writing and Cultural Encounters since Lawrence Durrell (2015) Reviewed by Eroulla Demetriou

Diane P. Koenker, Club Red: Vacation Travel in the Soviet Dream (2013) Reviewed by Igor Tchoukarine

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Steve Martinot

It is said that Sartre maintained a certain opposition to post-structuralism, for which his focus on a dialectical understanding of historical praxis is considered evidence. Yet he rarely discussed post-structuralism, nor engaged it in debate; which is odd, since it formed part of his philosophical milieu. After all, he took on Marxism and Christianity. But to debate post-structuralism would mean addressing its view of the world, thereby assuming it actually had one. Perhaps he saw that to address it as an ideology, a view of the world, rather than a critique of discursivity itself, would be to transform it into what it was not, against itself.

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Pentecostal Networks and the Spirit of Globalization

On the Social Productivity of Ritual Forms

Joel Robbins

Pentecostal Christianity has in the last several decades demonstrated an ability to globalize with great speed and to flourish in social contexts of poverty and disorganization in which other social institutions have been unable to sustain themselves. This article asks why Pentecostalism should be so successful at institution building in harsh environments. I argue that this question is more fundamental than those scholars more often ask about the kinds of compensations that Pentecostalism provides for its adherents. I then draw on Collins's theory of interaction ritual chains to suggest that it is Pentecostalism's promotion of ritual to the center of social life that grounds its unusual institution-building capacity.

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Béchir Oueslati, Marie McAndrew, and Denise Helly

This article examines the evolution of the representation of Islam and Muslim cultures in textbooks in Quebec. Results indicate signicant improvements in the new secondary school history textbooks, both quantitatively (for they contain more information about pillars, key concepts, and relations with Christianity and Judaism) and qualitatively (on account of their depth of coverage, fewer negative views than in the 1980s, and fewer factual errors than in the 1990s). The positive role played by Muslim scientists in preserving old knowledge and enriching is also recognized. However, textbooks still view Islam as a religion of submission, proscriptions, and forced conversion, failing to recognize the diversity within Islam and Muslim cultures.

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Muslim Lands, Christian Heroes, Jewish Voices

The Judeo-Spanish Ballad Tradition of Morocco

Hillary Pomeroy

The Spanish Jews who fled to North Africa from the 1391 pogroms were joined a century later, in 1492, by a larger wave of exiles, the thousands of Jews who had chosen to leave Spain rather than convert to Christianity. These fellow Jews, the megorashim or expelled Jews, had been forbidden to take 'gold and silver or minted coins' out of Spain (Edwards 1994: 52). They did, however, take with them invisible assets: their Spanish language and culture. This Iberian presence in Morocco was further reinforced by the arrival of a third group of Spanish-speaking Jews fleeing the forced conversions imposed by Portugal in 1497.

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Piroska Nagy

This essay focuses on a strange medieval phenomenon, the so-called gift of tears—religious weeping that brings beatitude. This internal purifying process, which was embedded in the specific conditions of historical Christianity, was described and understood as a procedure in which God himself acts and, therefore, as a process that human-kind cannot learn, formalize, or ritualize. However, the author analyzes religious weeping as a peculiar, `intimate ritual' in which the formalized process took place in the soul or spirituality of the weeping person. This essay aims to describe and analyze this practice while examining the historical conditions that enabled such a cultural elaboration to develop.