This article uses ethnographic studies of Orthodox Christianities as a way to investigate the concept of 'orthodoxy' as it applies to religious worlds. Orthodoxy, we argue, is to be found neither in opposition to popular religion nor solely in institutional churches, but in a set of encompassing relations among clergy and lay people that amounts to a religious world and a shared tradition. These relations are characterized by correctness and deferral—formal modes of relating to authority that are open-ended and non-definitive and so create room for certain kinds of pluralism, heterodoxy, and dissent within an overarching structure of faith and obedience. Attention to the aesthetics of orthodox practice shows how these relations are conditioned in multi-sensory, often non-linguistic ways. Consideration of the national and territorial aspects of Orthodoxy shows how these religious worlds of faith and deferral are also political worlds.
On Moral Imperfection, Correctness, and Deferral in Religious Worlds
Andreas Bandak and Tom Boylston
Credit and Credibility
In recent decades, members of Israeli ultra-Orthodoxy have been exhibiting self-denial, stringency, and unwillingness to enter the workforce despite material hardships. Public discourse has long considered theirs an 'intentional poverty', yet the parsimoniousness attributed to them and its presumed intentionality are losing credibility. I use the concept of credit—in both its economic and its normative sense—to analyze social regulation among Israeli ultra-Orthodoxy. I look at the community's efficiency in redistributing its members' resources through interconversion of social and material goods. I go on to identify the limits that self-regulation comes up against under capitalist pressures and show how these pressures express themselves in ultra-Orthodox norms and practices. Finally, I relate credit and credibility to the larger issue of excess in the present day.
Between Religious Restrictions and Medical Opportunities
In vitro fertilisation (IVF) is gradually becoming available in Georgia, but while the medical technologies are being developed, the Georgian Orthodox Church opposes the idea of having a child through what it declares to be unnatural ways. Despite the authority of the Church, the Orthodox discourse about IVF is not directly incorporated into the everyday lives of people. Ethnographical observation has allowed an exploration of how childless women in Georgia reconcile modern reproductive technologies with their religion. In order to explain the hybridity in women’s attempts to make official religiosity better adapted to everyday life, I use the concept of bricolage as applied to the social practices of women who assemble different, seemingly disjointed, resources in coping with problematic situations.
Orthodoxy that parted from secular and Reform Jews. Subsequently, it was Haredi ultra-Orthodoxy that strived to maintain higher religious standards and eschewed the more moderate religious society. Then Extreme Orthodoxy, established in Hungary, shunned
Yann Lebeau and David Mills
After years of neglect, there is renewed international interest in higher education in sub-Saharan Africa. Comparative projects have been launched on a continental scale, looking at the socio-economic relevance of higher education, often with the aim of reviving failing institutions. A new 'transformation' policy paradigm has replaced a previously dominant rhetoric of 'crisis'. Promoted by the major funders, this discourse has been adopted by many within African governments and university administrations. We argue that such interventions are possible because of the particular post-colonial historical ties among African, European and American academies. They represent the latest stage of donor involvement in African universities, and are made possible by the outward-looking perspectives of many African scholars. Yet is this latest paradigm shift leading to real changes in research capacity and teaching quality within African institutions? Is it informed by specific institutional needs? We compare research and development projects led by donors with those led by academics themselves. Attempts by international donors to invigorate locally relevant research capacity are limiting the re-emergence of academic autonomy. Academic research 'collaborations', especially those led by European and American scholars, fare little better.'
J. Eugene Clay and Anna Bara
Colonizing Russia's Promised Land: Orthodoxy and Community on the Siberian Steppe Aileen E. Friesen (Toronto: University of Toronto Press, 2020), xiii + 224 pp., index, illustrations (black and white), map. $48.75 (cloth). ISBN: 978
An American Appreciation
perspective is that of someone from the United States, who works in Jewish–Christian relations, and whose setting is primarily the academy. The article proceeds in four acts: Friedlander's chaplaincy work in a context in which different forms of orthodoxy and
(21 July 1929–5 May 2020)
, then part of University College, and subsequently studied philosophy. Feeling uncomfortable within Orthodoxy, he met with Rabbi Harold Reinhart and Rabbi Leo Baeck and eventually became an assistant rabbi at West London Synagogue. In 1954 he obtained
Do we need to reoccupy student engagement policy?
academic orthodoxy ’, Teaching in Higher Education 19 , no. 6 : 697 – 708 . 10.1080/13562517.2014.901956
Francisco Martínez, Eva-Maria Walther, Anita Agostini, José Muñoz-Albaladejo, Máiréad Nic Craith, Agata Rejowska, and Tobias Köllner
rites: Orthodoxy or Greek Catholicism. However, as pointed out by Pasieka, the relationship between ethnicity and religious affiliation (as well as nationality) is more complex than it may seem at first glance. The conviction about the close link between