Expanding the scope of religious rhetoric Over the past twenty-five years, the intersection of rhetoric and religion has become one of the most dynamic areas of inquiry in rhetoric and writing studies. One of few volumes to include multiple traditions in one conversation, Rhetoric and Religion in the Twenty-First Century engages with religious discourses and issues that continue to shape public life in the United States. This collection of essays centralizes the study of religious persuasion and pluralism, considers religion’s place in U.S. society, and expands the study of rhetoric and religion in generative ways. The volume showcases a wide range of religious traditions and challenges the very concepts of rhetoric and religion. The book’s eight essays explore African American, Buddhist, Christian, Indigenous, Islamic, and Jewish rhetoric and discuss the intersection of religion with feminism, race, and queer rhetoric—along with offering reflections on how to approach religious traditions through research and teaching. In addition, the volume includes seven short interludes in which some of the field’s most accomplished scholars recount their experiences exploring religious rhetorics and invite readers to engage these exigent lines of inquiry. By featuring these diverse religious perspectives, Rhetoric and Religion in the Twenty-First Century complicates the field’s emphasis on Western, Hellenistic, and Christian ideologies. The collection also offers teachers of writing and rhetoric a range of valuable approaches for preparing today’s students for public citizenship in our religiously diverse global context.

Alfredo Valladao refutes allegations that America is in decline, arguing that it will dominate the next century because it alone has the power--and the will--to do so. "With style, Valladao shows that only the United States sees the world in global terms because they have themselves constructed a 'world America'".--LIBERATION.

This book examines the relationship between sport and religion with regard to twenty-first century topics such as race, fandom, education, and culture. The contributors provide new insights into the people, movements, and events that define the complex relationship between sport and religion around the world. A wonderful addition to any academic course on religion, sports, ethics, or culture as a whole.

The term "Religion" refers to a wide range of social-cultural systems, which include beliefs, morals, ethics, religious practices, thought worlds, worldviews, holy texts and scriptures, sanctified holy places, and institutions that typically relate to the general belief in a God or a supernatural entity. Religion has been known in a wide variety of geographical contexts and situations, and attested since very early times; as a matter of fact, even before the dawn of human civilization. As a matter of fact, there have been very few known human societies without some form of an organized or an informal religion. In the past few centuries, technology has progressed at a rapid pace, and at a rate that would have been unimaginable just two centuries ago. Many pundits predicted that the role played by religion in society would invariably and inevitably diminish; alas, such prophecies have not come to pass. Religion, and the role played by it in society, remains as deeply entrenched as ever before. As a matter of fact, globalization has unleashed a clash of civilizations, and has brought different and widely differing ideologies into direct contact with each other, often unleashing waves of terror. In the wide array and assortment of papers that we have been publishing over the years, we have introduced many different concepts that we believe can greatly help in understanding the role religion plays in relation to society. Readers can easily reference these papers. In this paper, we attempt to take our endeavours to a much higher level, to analyse how the beneficial aspects of religion can be magnified and amplified, and the negative implications of religion curtailed. We also lay out the contours of social science research that can effectively tackle the menace of religious fanaticism and hatred, and draw out a road map and a course of action other researchers and scholars can easily relate to. This is far from an easy task, but sociologists and anthropologists have a major role to play here. Hence, this oeuvre. Other researchers and scholars must contribute in no small measure, and those belonging to different parts of the world, and hailing from different backgrounds and cultures. There are fundamental schisms in today’s scholarship, and interdisciplinary and cross-cultural enterprise is still sparse. The Author once had a Muslim friend (highly educated) who was more interested in Greek civilization than in Islam. The Author had another Muslim friend (less educated) who was a devout Muslim: He did not even know how old Islam was, and neither had he read the Qu’ran fully. Therefore, we must avoid stereotypes and accept the fact that we are living in a multicultural world and in a multispeed civilization. The clash of civilizations is also a fact, though it must be eventually mitigated. Halloween parties in Saudi Arabia, and anti-Mullah rhetoric in Iran may be reactionary belligerent displays of wrath; meaningful and permanent change must be brought about only through the realm of social sciences. Many eminent sociologists of yore studied different forms of religion studiously and diligently, even with some kind of an implicit or a feverish reverence or veneration, yet many other scholars today are of an atheistic disposition, tending to write of the utility of religion in the modern world. Why this disconnect? These are all issues we need to ruminate and ponder over, if we are to solve social problems, and build a meaningful and a deep-rooted edifice of research. We also need original thinkers, not legions of camp followers of the west, to use an aphorism by Sir CV Raman, who was the first Indian to bring home the Nobel prize in science. Intellectuals and thinkers must be aligned to social requirements, and must be sensitive to cultural factors. Otherwise, the words of Carl Jung will come into play, ”The deep critical thinker has become the misfit of the world, this is not a coincidence. To maintain order and control, you must isolate the intellectual, the sage, the philosopher, the savant before their ideas awaken people,” or as CS Lewis states, The greatest evils in the world are not carried out by men with guns, but by men in suits sitting behind desks.” Esoterism and nerdism appear to be the bane in various academic disciplines. As Daniel Dennett put it, many philosophers pursue isolated paths, and dedicate their intellect purely to age-old ideas without considering the advancements of modern science. Scholars also do not think through issues deeply and comprehensively enough. However, change must be brought about slowly, and in a graduated fashion. It must be brought about tactfully and diplomatically, without trampling on people’s sensitivities. As William Shakespeare put it, “Go wisely and slowly. Those who rush stumble and fall.” We also need “objectivity in mindset”, otherwise all attempts at scientific progress will fail. Even the best or the most advanced and uptodate software cannot date the Ramayana or the Mahabharata accurately if objectivity in mindset does not exist. Change can however be brought about. As Jose Andres once famously stated, "The modernity of yesterday is the tradition of today, and the modernity of today will be tradition tomorrow."

Without question, inter-religious relations are crucial in the contemporary age. While most dialogue works on past and contemporary matters, this volume takes on the relations among the Abrahamic religions and looks forward, toward the possibility of real and lasting dialogue. The book centers upon inter-faith issues. It identifies problems that stand in the way of fostering healthy dialogues both within particular religious traditions and between faiths. The volume's contributors strive for a realization of already existing common ground between religions. They engagingly explore how inter-religious dialogue can be re-energized for a new century.

American Higher Education in the Twenty-first century offers a comprehensive introduction to the central issues facing American colleges and universities. The contributors address major changes in higher education--including the rise of organized social movements, the problem of income inequality and stratification, the growth of for-profit and distance education, online education, community colleges, and teaching and learning-- will placing American higher education and its complex social and political context. --Cover.

Almost everyone today affirms and applauds "religious liberty." But different and sometimes irreconcilable conceptions of religious liberty have emerged in our world, often as responses to specific challenges (for example, globalization or Islamic immigration). In this book, scholars in law, theology, and political theory exchange views on five specific challenges to religious liberty in the twenty-first century.

First Published in 2004. Routledge is an imprint of Taylor & Francis, an informa company.

For nine years, Stephen Colbert’s persona “Colbert”—a Republican superhero and parody of conservative political pundits—informed audiences on current events, politics, social issues, and religion while lampooning conservative political policy, biblical literalism, and religious hypocrisy. To devout, vocal, and authoritative lay Catholics, religion is central to both the actor and his most famous character. Yet many viewers wonder, “Is Colbert a practicing Catholic in real life or is this part of his act?” America’s Most Famous Catholic (According to Himself) examines the ways in which Colbert challenges perceptions of Catholicism and Catholic mores through his faith and comedy. Religion and the foibles of religious institutions have served as rich fodder for scores of comedians over the years. What set “Colbert” apart on his Comedy Central show, The Colbert Report, was that his critical observations were made more powerful and harder to ignore because he approached religious material not from the predictable stance of the irreverent secular comedian but from his position as one of the faithful. He is a Catholic celebrity who can bridge critical outsider and participating insider, neither fully reverent nor fully irreverent. Providing a digital media ethnography and rhetorical analysis of Stephen Colbert and his character from 2005 to 2014, author Stephanie N. Brehm examines the intersection between lived religion and mass media, moving from an exploration of how Catholicism shapes Colbert’s life and world towards a conversation about how “Colbert” shapes Catholicism. Brehm provides historical context by discovering how “Colbert” compares to other Catholic figures, such Don Novello, George Carlin, Louis C.K., and Jim Gaffigan, who have each presented their views of Catholicism to Americans through radio, film, and television. The last chapter provides a current glimpse of Colbert on The Late Show, where he continues to be voice for Catholicism on late night, now to an even broader audience. America’s Most Famous Catholic (According to Himself) also explores how Colbert carved space for Americans who currently define their religious lives through absence, ambivalence, and alternatives. Brehm reflects on the complexity of contemporary American Catholicism as it is lived today in the often-ignored form of Catholic multiplicity: thinking Catholics, cultural Catholics, cafeteria Catholics, and lukewarm Catholics, or what others have called Colbert Catholicism, an emphasis on the joy of religion in concert with the suffering. By examining the humor in religion, Brehm allows us to see clearly the religious elements in the work and life of comedian Stephen Colbert.

Abstract: