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This essay discusses the continued importance that religion holds in African life, not only in terms of numbers of believers, but also regarding the varieties of religious experience and its links with politics and the \"public sphere(s)\". Coinciding with the wave of democratization and economic liberalization efforts since about 1990, a notable growth of the public presence of religion and its political referents in Africa has been witnessed; alongside \"development\", religion will remain a hot issue in the future political trajectory of the continent. Its renewed presence in public spheres has also led to new understandings of what religion means and how it figures into both \"world-making\" and identity politics. This will prolong the challenges associated with the role and status of religion in the \"secular state model\" found in most African countries. Can these states, while \"besieged\" by believers, maintain neutrality among diverse worldviews, and if so, how? The paper discusses these issues in a general manner with reference to African examples, some taken from fieldwork by the author, and makes a philosophical argument for the development of a new kind of \"secular state\" that can respect the religious commitments of African populations. Dieser Essay widmet sich der nach wie vor großen Bedeutung der Religion in Afrika, nicht nur in Bezug auf die Anzahl der Gläubigen, sondern auch in Bezug auf die Varianten religiöser Erfahrung und ihre Verbindungen zu Politik und Öffentlichkeit. Parallel zur Demokratisierungswelle und zur ökonomischen Liberalisierung seit den 1990er Jahren wurde Religion öffentlich immer präsenter und wurde in der Politik immer stärker Bezug auf Religion genommen. Neben „Entwicklung“ wird Religion in den politischen Debatten auf dem Kontinent ein wichtiges Thema bleiben. Die erneute Präsebz von Religion im öffentlichen Raum hat zu einem neuen Verständnis ihrer Bedeutung bei der Bildung von Weltsichten und politischen Identitäten geführt. Damit werden auch die Herausforderungen auf der Tagesordnung bleiben, die mit der Rolle und dem Status von Religion in einem „säkularen Staatsmodell“, wie es in den meisten Staaten Afrikas gewählt wurde, verbunden sind. Können diese von Gläubigen „bedrängten“ Staaten ihre Neutralität gegenüber unterschiedlichen Weltsichten bewahren — und wenn ja, wie? Diese Fragen werden hier übergreifend diskutiert, aber unter Bezug auf Beispiele aus Afrika, die teilweise auf Erfahrungen des Autors während seiner Feldforschungen zurückgehen. Der Autor plädiert für die Entwicklung einer neuen Art des „Säkularstaats“ in Afrika, in dem die religiösen Bindungen unterschiedlicher Bevölkerungsgruppen respektiert werden.

The Fair Housing Act of 1968 outlawed housing discrimination by race and provided an important tool for dismantling legal segregation. But almost fifty years later, residential segregation remains virtually unchanged in many metropolitan areas, particularly where large groups of racial and ethnic minorities live. Why does segregation persist at such high rates and what makes it so difficult to combat? InCycle of Segregation, sociologists Maria Krysan and Kyle Crowder examine how everyday social processes shape residential stratification. Past neighborhood experiences, social networks, and daily activities all affect the mobility patterns of different racial groups in ways that have cemented segregation as a self-perpetuating cycle in the twenty-first century.Through original analyses of national-level surveys and in-depth interviews with residents of Chicago, Krysan and Crowder find that residential stratification is reinforced through the biases and blind spots that individuals exhibit in their searches for housing. People rely heavily on information from friends, family, and coworkers when choosing where to live. Because these social networks tend to be racially homogenous, people are likely to receive information primarily from members of their own racial group and move to neighborhoods that are also dominated by their group. Similarly, home-seekers who report wanting to stay close to family members can end up in segregated destinations because their relatives live in those neighborhoods. The authors suggest that even absent of family ties, people gravitate toward neighborhoods that are familiar to them through their past experiences, including where they have previously lived, and where they work, shop, and spend time. Because historical segregation has shaped so many of these experiences, even these seemingly race-neutral decisions help reinforce the cycle of residential stratification. As a result, segregation has declined much more slowly than many social scientists have expected.To overcome this cycle, Krysan and Crowder advocate multi-level policy solutions that pair inclusionary zoning and affordable housing with education and public relations campaigns that emphasize neighborhood diversity and high-opportunity areas. They argue that together, such programs can expand the number of destinations available to low-income residents and help offset the negative images many people hold about certain neighborhoods or help introduce them to places they had never considered.Cycle of Segregationdemonstrates why a nuanced understanding of everyday social processes is critical for interrupting entrenched patterns of residential segregation.

Drawing from 108 qualitative interviews with 38 participants from an ethnographic study investigating older adults’ experiences of inclusion and exclusion in two increasingly socio-economically diverse neighbourhoods, this paper employs a queer approach to identify how older adults construct and narrate socio-cultural change in the neighbourhood, as well as complicate simplistic binary understandings of older adults invoked in ageing-in-place literature. Drawing on neoliberal, heteronormative and racialised discourses, older adult participants engaged in practices of ‘Othering’ to narrate who did and did not belong in the neighbourhood. Participants referenced three primary non-residents when narrating change in their neighbourhoods: the homeless resident, the temporary resident and the racialised resident. Participants generally ‘Othered’ these three types of ‘residents’ as non-(re)productive, i.e. as not contributing to the social fabric of the neighbourhood in normatively valued ways. However, even as participants engaged in practices of ‘Othering’, a form of exercising power, it was evident that some ‘Othered’ figures disproportionately affected older adults’ sense of belonging to their neighbourhoods. We found that shifting socio-cultural dynamics related to class, race and age, especially as they relate to the temporary resident, posed the biggest challenges to older adults’ feelings of belonging, and relationships, to place. Our findings indicate that an inundation of moneyed people and unconventional living arrangements can inadvertently threaten older adults’ social spaces and networks, as well as further bound their possibilities for meeting the neoliberal and heteronormative expectations of ‘successful ageing’ by working against older adults’ continued social participation and connectedness. In turn, this paper considers the ways in which older adults are exclusionary and excluded subjects.

Robots may one day rule the world, but what is a robot-ruled Earth like? Many think that the first truly smart robots will be brain emulations or \"ems.\" Robin Hanson draws on decades of expertise in economics, physics, and computer science to paint a detailed picture of this next great era in human (and machine) evolution - the age of em.

This study contributes to the history of social changes in Iran during the Abbasid Caliphate (AH 132–656, AD 750–1258) by foregrounding the perspective of Persian language historians – from Abu Ali Bal'ami (AH 363, AD 974), the first known Persian historian, to Atamelak Joveyni (AH 623–681, AD 1226–1283), the great historian of the Mongol Era. By applying the insights of Anthony Giddens and the theory of structuration to address the interactions of social agents and structures, this book provides a coherent narrative of social transformation in medieval Iran.

Flourishing in the Age of Climate Change explores skills we need to successfully navigate the distinctive environmental, social, and economic challenges of the twenty-first century. Our inability to address increasing resource constraints, social conflict, and ecological decline lead many toward a deep pessimism that saps motivation for change. Drawing on research from environmental science, ethics, psychology, sociology and educational theory, William M. Throop shows why cultivating underdeveloped skills involved in collaboration, humility, frugality and systems thinking can enable flourishing within our context. He also illustrates how we can strengthen such skills individually and how education can scale up their cultivation, which will be essential for achieving sustainability. Flourishing in the Age of Climate Change is a hopeful, practical resource for readers passionate about creating a world where we can thrive, and where flourishing is widespread.

Throughout Earth’s most extreme environments, such as the Kalahari Desert or the Arctic, hunter–gatherers found ingenious ways to obtain proteins and sugars provided by plants for dietary requirements. In the hyperarid Atacama Desert, wild plant resources are scarce and unevenly distributed due to limited water availability. This study brings together all available archaeobotanical evidence gathered in the Atacama Desert from the Late Pleistocene (ca. 13,000 cal bp) until the Inka epoch (ca. 450 cal bp) to help us comprehend when these populations acquired and managed useful plants from the coastal zone, Intermediate Depression, High Andes, as well as tropical and subtropical ecosystems. Widespread introduction of farming crops, water control techniques and cultivation of diverse plants by 3,000 cal bp ended not only a chronic food shortage, but also led to the establishment of a set of staple foods for the Atacama Desert dwellers, a legacy that remains visible today. By contrasting these trends with major sociocultural changes, together with palaeodemographic and climatic fluctuations, we note that humans adapted to, and transformed this hyperarid landscape and oscillating climate, with plants being a key factor in their success. This long-term process, which we term the “Green Revolution”, coincided with an exponential increase in the number of social groups inhabiting the Atacama Desert during the Late Holocene.

Solo parenting, in vitro fertilization, surrogate mothers, gay and lesbian families, cloning and the prospect of “designer babies,” Viagra and the morning-after pill, HIV/AIDS, the global porn industry, on-line dating services, virtual sex--whether for better of worse, our intimate lives are in the throes of dramatic change. In this thought-provoking study, sociologist Ken Plummer examines the transformations taking place in the realm of intimacy and the conflicts--the “intimate troubles”--to which these changes constantly give rise. In surveying the intimate possibilities now available to us and the issues swirling around them, Plummer focuses especially on the overlap of public and private. Increasingly, our most private decisions are bound up with public institutions such as legal codes, the medical system, or the media.What impact does the increasingly public character of personal life have on our sense of ourselves and on how we view our own intimate choices? To navigate our way through a world in which people’s private lives are so often subject to public scrutiny and debate, and in which the public sphere is increasingly pluralized and contested, we must broaden our understanding of what it means to be a citizen. Through the idea of \"intimate citizenship,\" Plummer sets an important agenda for the years to come.

The Buryats are a Mongolian population in Siberian Russia, the largest indigenous minority. The Socialist Way of Life in Siberia presents the dramatic transformation in their everyday lives during the late twentieth century. The book challenges the common notion that the process of modernization during the later Soviet period created a Buryat national assertiveness rather than assimilation or support for the state.