and equally hyperbolic publications from religious perspectives may have similar unintentional ef... more and equally hyperbolic publications from religious perspectives may have similar unintentional effects, thus illustrating the importance of a properly located debate. Secondly, the appropriateness of science as a means to assess religious belief is called into question. Ryan C. Falconi utilises major players in the "Great Debate" such as J. L. Mackie ("atheistic philosopher") and Richard Swinburne ("theistic philosopher") to demonstrate that the religious and non-religious alike generally lack a "cursory investigation into the grammar of religious beliefs": "Religious beliefs are not hypotheses about the world." 7 Whether atheists place epistemic authority firmly in the hands of science, or whether the religious place similar authority in doctrine or scripture, 8 arguments based in empirical evidence miss the point entirely and prevent a meaningful conversation. And finally, it is essential to acknowledge that so-called "New Atheists" are by no means emblematic of contemporary atheism as a whole. Richard Cimino and Christopher Smith cite Meera Nanda's description of Sam Harris as "a Trojan horse for the New Age" and Julian Baggini's attack on new atheist tactics, demonstrating clear differences of opinion in the contemporary milieu. 9 And Jeff Nall's presentation of the perspective of Dale McGowan, who believes, for example, that atheists should empathise with believers and be "thoroughly ashamed" if they see their "kids mocking or sneering at religious belief," 10 shows an attitude of tolerance notably absent in much New Atheist literature. While it is refreshing to see such varied perspectives presented within one easily readable volume, it is unfortunate that many authors engage in criticism and evaluation, rather than description and discussion. Although this balance is likely to develop with the growing maturity of this field of study, the perspectives and disciplines of some authors perhaps preclude a more even-handed, phenomenologically neutral treatment of this phenomenon. On the other hand, it is refreshing to read articles which seriously discuss the "rewards" offered by New Atheism 11 and demonstrate that it "in fact contain[s] much of an emphatically constructive, life-affirming nature." 12 It is also lamentable that this volume is not quite as up-to-date as might be expected, with important recent atheistic works, such as Victor Stenger's The New Atheism (2009), notably absent from the bibliography. In addition, no mention is made of Gary Wolf's "The Church of the Non-Believers" (Wired, 2006) which is the currently accepted origin of the appellation "New Atheist." And for a book which tackles such a topical issue and aims to be relevant to the educated general reader, the price tag may somewhat limit its exposure. However, these minor criticisms pale in comparison to the wealth of information presented from a wide variety of perspectives in this consistently well-written compendium. If individuals from all sides of this contemporary phenomenon read this volume, perhaps we would no longer be left with Nietzsche's prophesied situation, where "one neighbour never underst[ands] another: his soul [i]s always amazed at his neighbour's madness and wickedness." 13
Biggar observe, "ample room for reasonable disagreement" (256). But this, too, is a context in wh... more Biggar observe, "ample room for reasonable disagreement" (256). But this, too, is a context in which the value of tolerance can safely be accepted, since by definition these are cases where no amount of discussion will determine that one view is superior to another. What should certainly not be assumed is that this collection is thoroughly hostile to religion. As the editors point out, it contains many different voices, some quite welcoming to the role of religion in society and politics. Overall, this is a superb book, full of high-quality contributions that provide both an introduction for newcomers and a state-of-the-art handbook for specialists in these important debates.
Prevailing historiography argues that black Pentecostals were politically detached during the civ... more Prevailing historiography argues that black Pentecostals were politically detached during the civil rights movement, focused on "otherworldly" activities, and only supported the movement through prayer. In contrast, Jonathan Chism paints a rich history of black Pentecostal involvement in the Memphis civil rights movement in the 1950s and 1960s, dismissing a "reductive generalization" of political un-involvement and recovering the role of "activist saints." In the 1950s, local black businessmen in Memphis engaged black churches in the struggle to register black voters, including COGIC's Pentecostal Temple, pastored by Bishop James O. Patterson. Through these efforts, Patterson became involved in the local NAACP, through which he helped organize membership and fund-raising drives to support desegregation efforts in the city during the 1960s, and supported black elected officials, among them, his son J. O. Patterson. The participation of black Pentecostals in voter registration drives paved the way for involvement in the Memphis sanitation workers strike in 1968. While COGIC's Mason Temple was the location of Martin Luther King Jr.'s final speech before his assassination, Chism recovers the deeper role that black Pentecostals, such as Patterson Sr. and Elder Willie Porter, played in organizing and supporting the strike at its grassroots. Chism is careful not to universalize this political participation, noting that some black Pentecostal ministers opposed engagement in civil rights, while others were constrained by their class position due to fear of retaliation by white employers. Overall, Saints in the Struggle is crucial in overturning a narrative that treats Pentecostals as politically uninvolved during the twentieth century.
Ж у р н а л м е ж д у н а р о д н о г о п р а в а и м е ж д у н а р о д н ы х о т н о ш е н и й №... more Ж у р н а л м е ж д у н а р о д н о г о п р а в а и м е ж д у н а р о д н ы х о т н о ш е н и й № 2-2 0 1 3 35 Автор: Челядинский Александр Александрович-доктор исторических наук, профессор кафедры международных отношений факультета международных отношений Белорусского государственного университета Рецензенты: Шадурский Виктор Геннадьевич-доктор исторических наук, профессор, декан факультета международных отношений Белорусского государственного университета Терновой Олег Сергеевич-доктор философских наук, профессор кафедры философии Белорусского государственного педагогического университета имени Максима Танка МЕЖДУНАРОДНАЯ ПРОБЛЕМАТИКА В МИРОВОЗЗРЕНИИ И ПРАКТИКЕ ХОСЕ МАРТИ (к 160-летию со дня рождения) Александр Челядинский
Black Women's Christian Activism by Betty Livingston Adams, an independent scholar, and previousl... more Black Women's Christian Activism by Betty Livingston Adams, an independent scholar, and previously Associate Fellow at the Rutgers Center for Historical Analysis, is a ground breaking historical monograph focused on the religious and social history of black women in New Jersey, and the nation, from 1898 to 1945. This is the first scholarly study published on the history of black women in New Jersey. For this, the author should be commended. Containing an "Introduction," six concise chapters, and a "Conclusion," the text is written with economy and clarity in under two-hundred pages. This narrative focuses primarily on the community of Summit New Jersey and the lives of two "working women," Violet Johnson, a domestic worker; and Florence Spearing Randolph, a dressmaker and minister in the A.M.E. Zion Church. Summit is utilized by the author as a nexus to discuss the role of black women in social reform at the intersection of race, class, gender, religion, and space as coupled with a discussion of how these women played a role in the processes of suburbanization. In their efforts made to gain equity within and beyond the confines of their religious affiliations, women such as Johnson and Randolph helped to lay the foundation of the early black freedom struggle in the North while forging alliances that were international, interracial, and intergender. Adams understands religion and the suburbs as "discursive sites for the negotiation of meaning and power" (p. 1) in this history of black women's social activism in the early twentieth century. She supports her analysis with primary source material drawn from newspapers, interviews, organizational papers, speeches, essays, and
and equally hyperbolic publications from religious perspectives may have similar unintentional ef... more and equally hyperbolic publications from religious perspectives may have similar unintentional effects, thus illustrating the importance of a properly located debate. Secondly, the appropriateness of science as a means to assess religious belief is called into question. Ryan C. Falconi utilises major players in the "Great Debate" such as J. L. Mackie ("atheistic philosopher") and Richard Swinburne ("theistic philosopher") to demonstrate that the religious and non-religious alike generally lack a "cursory investigation into the grammar of religious beliefs": "Religious beliefs are not hypotheses about the world." 7 Whether atheists place epistemic authority firmly in the hands of science, or whether the religious place similar authority in doctrine or scripture, 8 arguments based in empirical evidence miss the point entirely and prevent a meaningful conversation. And finally, it is essential to acknowledge that so-called "New Atheists" are by no means emblematic of contemporary atheism as a whole. Richard Cimino and Christopher Smith cite Meera Nanda's description of Sam Harris as "a Trojan horse for the New Age" and Julian Baggini's attack on new atheist tactics, demonstrating clear differences of opinion in the contemporary milieu. 9 And Jeff Nall's presentation of the perspective of Dale McGowan, who believes, for example, that atheists should empathise with believers and be "thoroughly ashamed" if they see their "kids mocking or sneering at religious belief," 10 shows an attitude of tolerance notably absent in much New Atheist literature. While it is refreshing to see such varied perspectives presented within one easily readable volume, it is unfortunate that many authors engage in criticism and evaluation, rather than description and discussion. Although this balance is likely to develop with the growing maturity of this field of study, the perspectives and disciplines of some authors perhaps preclude a more even-handed, phenomenologically neutral treatment of this phenomenon. On the other hand, it is refreshing to read articles which seriously discuss the "rewards" offered by New Atheism 11 and demonstrate that it "in fact contain[s] much of an emphatically constructive, life-affirming nature." 12 It is also lamentable that this volume is not quite as up-to-date as might be expected, with important recent atheistic works, such as Victor Stenger's The New Atheism (2009), notably absent from the bibliography. In addition, no mention is made of Gary Wolf's "The Church of the Non-Believers" (Wired, 2006) which is the currently accepted origin of the appellation "New Atheist." And for a book which tackles such a topical issue and aims to be relevant to the educated general reader, the price tag may somewhat limit its exposure. However, these minor criticisms pale in comparison to the wealth of information presented from a wide variety of perspectives in this consistently well-written compendium. If individuals from all sides of this contemporary phenomenon read this volume, perhaps we would no longer be left with Nietzsche's prophesied situation, where "one neighbour never underst[ands] another: his soul [i]s always amazed at his neighbour's madness and wickedness." 13
Biggar observe, "ample room for reasonable disagreement" (256). But this, too, is a context in wh... more Biggar observe, "ample room for reasonable disagreement" (256). But this, too, is a context in which the value of tolerance can safely be accepted, since by definition these are cases where no amount of discussion will determine that one view is superior to another. What should certainly not be assumed is that this collection is thoroughly hostile to religion. As the editors point out, it contains many different voices, some quite welcoming to the role of religion in society and politics. Overall, this is a superb book, full of high-quality contributions that provide both an introduction for newcomers and a state-of-the-art handbook for specialists in these important debates.
Prevailing historiography argues that black Pentecostals were politically detached during the civ... more Prevailing historiography argues that black Pentecostals were politically detached during the civil rights movement, focused on "otherworldly" activities, and only supported the movement through prayer. In contrast, Jonathan Chism paints a rich history of black Pentecostal involvement in the Memphis civil rights movement in the 1950s and 1960s, dismissing a "reductive generalization" of political un-involvement and recovering the role of "activist saints." In the 1950s, local black businessmen in Memphis engaged black churches in the struggle to register black voters, including COGIC's Pentecostal Temple, pastored by Bishop James O. Patterson. Through these efforts, Patterson became involved in the local NAACP, through which he helped organize membership and fund-raising drives to support desegregation efforts in the city during the 1960s, and supported black elected officials, among them, his son J. O. Patterson. The participation of black Pentecostals in voter registration drives paved the way for involvement in the Memphis sanitation workers strike in 1968. While COGIC's Mason Temple was the location of Martin Luther King Jr.'s final speech before his assassination, Chism recovers the deeper role that black Pentecostals, such as Patterson Sr. and Elder Willie Porter, played in organizing and supporting the strike at its grassroots. Chism is careful not to universalize this political participation, noting that some black Pentecostal ministers opposed engagement in civil rights, while others were constrained by their class position due to fear of retaliation by white employers. Overall, Saints in the Struggle is crucial in overturning a narrative that treats Pentecostals as politically uninvolved during the twentieth century.
Ж у р н а л м е ж д у н а р о д н о г о п р а в а и м е ж д у н а р о д н ы х о т н о ш е н и й №... more Ж у р н а л м е ж д у н а р о д н о г о п р а в а и м е ж д у н а р о д н ы х о т н о ш е н и й № 2-2 0 1 3 35 Автор: Челядинский Александр Александрович-доктор исторических наук, профессор кафедры международных отношений факультета международных отношений Белорусского государственного университета Рецензенты: Шадурский Виктор Геннадьевич-доктор исторических наук, профессор, декан факультета международных отношений Белорусского государственного университета Терновой Олег Сергеевич-доктор философских наук, профессор кафедры философии Белорусского государственного педагогического университета имени Максима Танка МЕЖДУНАРОДНАЯ ПРОБЛЕМАТИКА В МИРОВОЗЗРЕНИИ И ПРАКТИКЕ ХОСЕ МАРТИ (к 160-летию со дня рождения) Александр Челядинский
Black Women's Christian Activism by Betty Livingston Adams, an independent scholar, and previousl... more Black Women's Christian Activism by Betty Livingston Adams, an independent scholar, and previously Associate Fellow at the Rutgers Center for Historical Analysis, is a ground breaking historical monograph focused on the religious and social history of black women in New Jersey, and the nation, from 1898 to 1945. This is the first scholarly study published on the history of black women in New Jersey. For this, the author should be commended. Containing an "Introduction," six concise chapters, and a "Conclusion," the text is written with economy and clarity in under two-hundred pages. This narrative focuses primarily on the community of Summit New Jersey and the lives of two "working women," Violet Johnson, a domestic worker; and Florence Spearing Randolph, a dressmaker and minister in the A.M.E. Zion Church. Summit is utilized by the author as a nexus to discuss the role of black women in social reform at the intersection of race, class, gender, religion, and space as coupled with a discussion of how these women played a role in the processes of suburbanization. In their efforts made to gain equity within and beyond the confines of their religious affiliations, women such as Johnson and Randolph helped to lay the foundation of the early black freedom struggle in the North while forging alliances that were international, interracial, and intergender. Adams understands religion and the suburbs as "discursive sites for the negotiation of meaning and power" (p. 1) in this history of black women's social activism in the early twentieth century. She supports her analysis with primary source material drawn from newspapers, interviews, organizational papers, speeches, essays, and
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