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Nina Witoszek

Religion has long stood at the center of debates on the environmental crisis of late modernity. Some have portrayed it as a malade imaginaire, providing divine legitimation for human domination and predatory exploitation of natural resources; others have looked up to it as an inspirational force that is the essential condition of planetary revival. There is an ongoing battle of the books on the salience of religion in the modern world. Some trendy volumes declare that God Is Back (Micklethwait and Wooldridge 2009). Others advert to The End of Faith (Harris 2004, harp the theme of The God Delusion (Dawkins 2006), or claim that God Is Not Great (Hitchens 2007). Both sides provide ample evidence to support their adversarial claims. In much of Canada and Western Europe, where religious establishments have courted or colluded with the state, religion has come to be viewed as the enemy of liberty and modernity. Not so in the United States, where the Jeffersonian separation of religion from politics forced religious leaders to compete for the souls of the faithful—and thus to make Christianity more reconcilable with the agenda of modernity,

individualism and capitalist enterprise.

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Tim Ingold

one of the most eminent scientists of his day. The “war of races,” Keith declared, is nature's “pruning-hook” ( Keith 1931: 49 ). 6 In his classic work of 1843, The Essence of Christianity , the philosopher Ludwig Feuerbach had referred to the

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Shubhi Sharma, Rachel Golden Kroner, Daniel Rinn, Camden Burd, Gregorio Ortiz, John Burton, Angus Lyall, Pierre du Plessis, Allison Koch, Yvan Schulz, Emily McKee, Michael Berman, and Peter C. Little

changing, to become hotter and drier, “due to the impacts of mining development and Christianity” (174). They are probably right about their climate observations (fig. 6.3 and fig. 6.4), but as to the explanation, Jacka must lead us carefully through

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The Ukrainian divide

The power of historical narratives, imagined communities, and collective memories

Alina Penkala, Ilse Derluyn, and Ine Lietaert

, Poles were Catholic (Western Christianity) and Ruthenians were Greek Catholic (Eastern Christianity), both loyal to Rome but with different rites. Last, there was a strong impact of social stratification, since almost all landlords were Polish, and

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Marcos Mendoza, Sierra Ramirez, Antonia Sohns, Alex Souchen, Marcus Hamilton, and Erika Techera

shaped, and continues to influence, our views about sharks. The book places significant emphasis on Western belief systems (notably Christianity), literature, language, and arts, with much less consideration of Indigenous and traditional peoples’ and

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Bret Gustafson, Francesco Carpanini, Martin Kalb, James Giblin, Sarah Besky, Patrick Gallagher, Andrew Curley, Jen Gobby, and Ryan Anderson

the rise of Christianity, deserts became spaces for solitary and often ascetic worship. Davis concludes this section by noting that although conceptions of improving landscapes were already apparent before the fifteenth century, deserts “were not