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The sign outside the conservative, white church in the small southern U.S. town announces that the church is part of the Episcopal Church--of Rwanda. InAnglican Communion in Crisis, Miranda Hassett tells the fascinating story of how a new alliance between conservative American Episcopalians and African Anglicans is transforming conflicts between American Episcopalians--especially over homosexuality--into global conflicts within the Anglican church. In the mid-1990s, conservative American Episcopalians and Anglican leaders from Africa and other parts of the Southern Hemisphere began to forge ties in opposition to the American Episcopal Church's perceived liberalism and growing toleration of homosexuality. This resulted in dozens of American Episcopal churches submitting to the authority of African bishops. Based on wide research, interviews with key participants and observers, and months Hassett spent in a southern U.S. parish of the Episcopal Church of Rwanda and in Anglican communities in Uganda,Anglican Communion in Crisisis the first anthropological examination of the coalition between American Episcopalians and African Anglicans. The book challenges common views--that the relationship between the Americans and Africans is merely one of convenience or even that the Americans bought the support of the Africans. Instead, Hassett argues that their partnership is a deliberate and committed movement that has tapped the power and language of globalization in an effort to move both the American Episcopal Church and the worldwide Anglican Communion to the right.

The article deals with Czechoslovak dissident culture after 1968, in particular with the movement Charter 77 and its legacy after 1989, focusing on the concept of paralelní polis (parallel polis) introduced by Václav Benda and widely discussed among dissidents: the idea of creating new and independent cultural, economic, and media structures parallel to the official structures. The study considers the paralelní polis as an instrument through which the (post-)‘68-movements led by intellectuals, artists, and theorists sought the emancipation and diversification of civil society in both capitalist and socialist countries. With the collapse of the socialist world after 1989, the history of the paralelní polis reveals that the ‘68 idea of civil society was ambivalent, while Charter 77 proved to be a heterogeneous movement. Many ex-Chartists came to believe that capitalism could better enable the existence of a civil society than socialism, while others did not accept this view. Moreover, even among the supporters of capitalism there was no unity (some were close to neoliberalism, others were critical of it). In contrast to the 1960s and 1970s, there was no dialogue between these different positions within civil society, but rather radicalization and exclusivity. The radical left, anarcho-capitalism, and Christian fundamentalism developed their particular and mutually exclusive narratives about the legacy of paralelní polis.

With more than half its population under twenty years old, Iran is one of the world's most youthful nations. The Iranian state characterizes its youth population in two ways: as a homogeneous mass, \"an army of twenty millions\" devoted to the Revolution, and as alienated, inauthentic, Westernized consumers who constitute a threat to the society. Much of the focus of the Islamic regime has been on ways to protect Iranian young people from moral hazards and to prevent them from providing a gateway for cultural invasion from the West. Iranian authorities express their anxieties through campaigns that target the young generation and its lifestyle and have led to the criminalization of many of the behaviors that make up youth culture.In this ethnography of contemporary youth culture in Iran's capital, Shahram Khosravi examines how young Tehranis struggle for identity in the battle over the right to self-expression. Khosravi looks closely at the strictures confronting Iranian youth and the ways transnational cultural influences penetrate and flourish. Focusing on gathering places such as shopping centers and coffee shops, Khosravi examines the practices of everyday life through which young Tehranis demonstrate defiance against the official culture and parental dominance. In addition to being sites of opposition, Khosravi argues, these alternative spaces serve as creative centers for expression and, above all, imagination. His analysis reveals the transformative power these spaces have and how they enable young Iranians to develop their own culture as well as individual and generational identities. The text is enriched by examples from literature and cinema and by livid reports from the author's fieldwork.

1989explores the momentous events following the fall of the Berlin Wall and the effects they have had on our world ever since. Based on documents, interviews, and television broadcasts from Washington, London, Paris, Bonn, Berlin, Warsaw, Moscow, and a dozen other locations,1989describes how Germany unified, NATO expansion began, and Russia got left on the periphery of the new Europe. This updated edition contains a new afterword with the most recent evidence on the 1990 origins of NATO's post-Cold War expansion.

This book embraces the political, intellectual, social and cultural history of Soviet Russia. Providing a useful perspective of Putin's Russia, and with a strong historical and religious background, the book: looks at the changing features of the Soviet ideology from Lenin to Stalin, and the moral universe of Stalin's time explores the history of the moral thinking of the dissident intelligentsia examines the moral dimension of Soviet dissent amongst dissidents of both religious and secular persuasions, and includes biographical material explores the ethical assumptions of the perestroika era, firstly amongst Communist leaders, and then in the emerging democratic and national forces.

This article explores ideas of right-wing Soviet dissidents, using the example of writer and theorist Gennady Shimanov. The author interprets the evolution of Shimanov's ideas during the 1960s-1980s within the framework of fundamentalism studies. With the tacit agreement of Soviet officials, Shimanov set forth a Utopian concept of the ideal state, drawing from Orthodox religion and the structures of Soviet imperialism.

War is Not Healthy for Children and Other Living Things

War is Not Healthy for Children and Other Living Things

War is Not Healthy for Children and Other Living Things