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Russian Christ

The Struggle of the Russian Orthodox Church to Introduce Religion into the Curriculum in the First Decade of the Twenty-first Century

Victor A. Shnirelman

Interest in the social role of religion, including religious education (RE), is on the increase in the European Union. Yet whereas Western educators focus mostly on the potential of religion for dialogue and peaceful coexistence, in Russia religion is viewed mostly as a resource for an exclusive cultural-religious identity and resistance to globalization. RE was introduced into the curriculum in Russia during the past ten to fifteen years. The author analyzes why, how, and under what particular conditions RE was introduced in Russia, what this education means, and what social consequences it can entail.

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Young Delinquency as a Social Product in an Age of Correction

The Chicago School’s Struggle to Humanize Transgression

Shane Blackman

important today in understanding how we try and resolve issues of social intolerance and cultural transgression. Shane Blackman Canterbury Christ Church University E-mail: shane.blackman@canterbury.ac.uk References Back , Les . 2012 . “ Live Sociology

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Shane Harrison

survivor when one is sexually abused by an individual who is supposed to be a “living representation of Christ” (249). The final part of the volume addresses sexuality and sexual exploitation. Steven Procopio uses a lens of polyvictimization to unpack the

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Enis Sulstarova

Christians and Christ by claiming that Christ was neither a holy man nor a god, but rather a prophet like all the others. The early Muslims believed that there was only one true god for all humanity. Thus, the Muslim Arabs and other peoples who embraced the

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Sponsoring Ways of Being

Adolescent Boys’ Religious Literacy Practices

Deborah Vriend Van Duinen

’s case, his dad saw the book as an opportunity to see and talk about a “Christ figure.” In Jamal’s case, these books were representative of something that did not align with his family’s religious beliefs and practices. The ways Jamal and Eric were

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Daniela R. P. Weiner

religious education. Gaetano Salvemini and George La Piana were also highly critical, writing in 1943 that in primary school history grammar and religion textbooks “portraits of the Duce … rub elbows with the image of Christ. In the minds of the children

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“Loving and Cruel, All at the Same Time”

Girlhood Identity in The Craft

Emily Chandler

calls out, “I can feel you in me! I am your daughter now.” This positions Nancy “in Christlike terms, but as a perversion, an anti-Christ of sorts” ( P. Thomas 2009: 225 ). Sarah and Nancy are depicted as opposite sides of the same coin. While Sarah does

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Where to from Here?

Emerging Conversations on Girls’ Literature and Girlhood

Dawn Sardella-Ayres and Ashley N. Reese

Christ-like metaphorical turn as well, with the heroines becoming incapacitated in order to enact change. For Pollyanna, only when she is temporarily paralyzed is she able to transform Aunt Polly into the mother figure Pollyanna desires ( Reese 2014 ). It

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Andreas Weiß

sowie zum Selbststudium , 2nd edition (Hanover: Hahn, 1872), 220 ; on Japan’s transformation, see Alois Geistbeck, Bilder-Atlas zur Geographie der außereuropäischen Erdteile (Leipzig: Bibliographisches Institut, 1901), 29 ; and Carol Ann Christ, “‘The

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Jacqui Close

[Humanities, Arts and Social Sciences] Ambassador); Angus McVittie (current undergraduate student, Sociology, Newcastle University); and Alex Olantiti (Newcastle Sociology graduate 2011, teacher of Sociology, Christ the King Sixth Form College, Lewisham). 2 I