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This paper aims to investigate how do Muslims, Christians and Kaharingan adherents conduct interreligious relations among them in their everyday lives in Central Kalimantan; why do these religious communities observe interreligious relations as such; and what makes this model of interreligious relations.

The corpus for analysis comes from in-depth interviews with 20 persons, which took place between August and October in 2016 in Palangka Raya city and Kotawaringin Timur Regency in Central Kalimantan Province, Indonesia. The informants were selected from groups believed to be lay members and elites of Muslim, Christian and Kaharingan communities using snowball sampling technique facilitated by local research assistants. These informants are mainly mainstream Muslims, Christians and Kaharingan adherents.

The way to peaceful and co-existence life lived by religious communities in Indonesia is closely related to its rich treasures and precious tradition of cultural heritage: Indonesian communalism, Indonesian community spirit as seen in terms such as “tradisi hidup bersama,” “semangat kebersamaan” and “satu keluarga.” Instead of emphasizing the divisive differences among communities with various religious backgrounds, Muslims, Christians and Kaharingan adherents in Central Kalimantan create “third spaces,” common grounds shared by these religious communities at individual, institutional and societal levels.

Based on empirical findings, this research argues that the practices of peaceful and co-existence life lived by diverse religious communities in Indonesia relate to their particular social-cultural contexts of rich treasures and precious tradition of cultural heritage in the forms of Indonesian communalism and community spirit. Instead of emphasizing the divisive differences among themselves, various religious communities in Central Kalimantan create third spaces, common grounds between them and are shared by them at individual, institutional and societal levels.

Research pertaining to African-American women in academe is scant. Narrowing the focus to a specific segment of this population, such as those in the professoriate, is even more limited. Much of the available scholarship responding to the realities of African-American women’s work and lives in higher education revolves around the emotional, cultural, professional, and epistemic violence endured at the intersections of multiple systems of oppression, and the ways in which these women cope and resist. Less is known beyond these various coping strategies. Literature that responds to the complexities of Christianity and privilege, particularly in regards to directives for institutional diversity remains inconsistently addressed. The ways in which multiple forms of the Judeo-Christian faith influence experiences within differing higher educational settings is limited. Investigating the materiality that occurs in the interstices of these differing, yet interrelated, conversations has significant import for multiple dimensions of Black higher education. The present chapter questions the potential influence Judeo-Christian African-American women faculty have on diverse student engagement at historically Black colleges and universities.

This paper presents findings from an ethnographic study of Christian hip hop music performed and practiced in Central Texas. I examine the emerging Christian rap scene through the experiences of members of the local social group known as The 51210 Movement. The 51210 Movement includes various Christian rappers, singers, songwriters, musicians, producers, and sound technicians. Their activities center on the multiple uses of Christian rap within their local communities. The central Texas Christian rap scene is situated within the musically rich city of Austin, the “Live Music Capitol of the World,” and San Antonio, a culturally and religiously diverse city. I focus on how members of The 51210 Movement use Christian rap as a proselytizing and pedagogical tool, how Christian rappers work together to create a self-perpetuating Christian rap scene, and how members of The 51210 Movement negotiate the interplay between the sacred and secular forms of rap to maintain religious authenticity.

The study explores the nexus between Ibu-Ubu boyhood initiation and the conservation of cultural heritage in Afikpo, Southeast Nigeria. The study is motivated by the rarity of such cultural conservation through initiation rites in an age of Christian-inspired culture terrorism against Igbo traditional religion, arts and relics.

The study adopted cultural anthropological research method. The boyhood initiation rite was studied through participant observation of the initiation between September and November 2017. As a cultural anthropological study, oral evidence was derived from the men who had undergone the rite. Through the oral evidence, interpretations were given to the material culture, monuments and heritage that have been conserved through Ibu-Ubu initiation rite.

The study discovered that amid the deluge of Christian-motivated culture terrorism and erosion of Igbo cultural arts, relics and heritage, the people of Afikpo have preserved most of their tangible and intangible heritage through the Ibu-Ubu boyhood initiation rites.

This study will assist in the reinvigoration of campaigns on environmental and heritage conservation in Igboland. It is sufficient to posit that Igboland is ridden with myriads of environmental and cultural terrorism, perpetrated by some Christian fanatics. The study reveals the relevance of the boyhood initiation rites in ensuring the preservation and conservation of Igbo cultural heritage in a century marked with fanatical Christian evangelism, culture-terrorism and destruction of both tangible and intangible heritages, which the Christians have labelled evil, barbaric and fetish.

Social movement scholars have increasingly drawn attention to the process of “bridge building” in social movements – that is, the process by which activists attempt to resolve conflicts stemming from different collective identities. However, most scholars assume that social movements primarily attempt to resolve tensions among activists themselves, and thus that bridge building is a means to other ends rather than a primary goal of social movement activism. In this chapter, I challenge these assumptions through a case study of a “bridging organization” known as Bridge Builders, which sought as its primary goal to “bridge the gap between the LGBT and Christian communities” at a Christian university in Nashville, Tennessee. I highlight the mechanisms by which Bridge Builders attempted to facilitate bridge building at the university, and I argue that Bridge Builders succeeded in bridging (a) disparate institutional identities at their university, (b) “structural holes” between LGBT- and religious-identified groups at their university, and (c) oppositional personal identities among organizational members. As I discuss in the conclusion, the case of Bridge Builders has implications for literatures on bridge building in social movements, cultural and biographical consequences of social movements, and social movement strategy.

Intellectual humility and religious conviction are often posed as antagonistic binaries; the former associated with science, reason, inclusive universality, and liberal secularism, the latter with superstition, dogma, exclusive particularity, and rigid traditionalism. Despite popular images of white American evangelicals as the embodied antithesis of intellectual humility, responsiveness to facts, and openness to the other, this article demonstrates how evangelicals can and do practice intellectual humility in public life while simultaneously holding fast to particularistic religious convictions. Drawing on textual analysis and multi-site ethnographic data, it demonstrates how observed evangelical practices of transposable and segmented reflexivity map onto pluralist, domain-specific conceptualizations of intellectual humility in the philosophical and psychological literature. It further argues that the effective practice of intellectual humility in the interests of ethical democracy does not require religious actors to abandon particularistic religious reasons for universal secular ones. Rather, particularistic religious convictions can motivate effective practices of intellectual humility and thereby support democratic pluralism, inclusivity, and solidarity across difference. More broadly, it aims to challenge, or at least complicate, the widespread notion that increasing strength of religious conviction always moves in lockstep with increasing dogmatism, tribalism, and intellectual unreasonableness.

The Christian Churches have lost a great amount of their attraction in many European countries over the last century. Since the 1960s, ties to the Churches have been relaxed and approval for their central beliefs and standards has declined.

This is a problem, since the Christian churches are essential agents of fundamental values, such as solidarity and charity that foster the cohesion of a community. Christian faith communities are committed to preserving these values.

If we imagine the Church as a company, from a design perspective the question arises of what stories and images of the Church could revive its values? What could be a convincing set of contemporary visual items of the Christian Churches?

With the creative methods of design thinking some alternative approaches for visual communication of Christian Churches in the age of social media have been developed in a workshop with various representatives of Christian Churches.

Two creative methods were the focus of the workshop, Rummaging and PaperPoint. These methods were selected for refining the strategic concept with the goal to develop solutions for a new way of visual storytelling.

The first strategy is the definition of ‘core values’ and transition to today and the second strategy is change of perspective, refining the concept for the new way of visual storytelling.

The results show that design thinking can be used to bring about creative results even from participants without a professional advertising background.

In this article, I analyze constructions of and responses to vulnerability in the US government and a now-prominent evangelical aid organization, World Vision, during the 1950s and 1960s in Korea and Vietnam. World Vision was founded as the “development discourse,” Cold War rhetoric, and the neo-evangelical movement were all rising to prominence in the United States. World Vision’s early understandings of vulnerability resonated with Cold War and modernization theory rhetoric in certain ways; however, its approaches to remake vulnerable Asians were often distinct. World Vision evangelical Christians looked to private voluntary organizations and individual conversions in a free society to remake individuals and nations, notions not so different from neoliberal development approaches today. US foreign aid approaches were rooted in nation-building for centralized, planned government institutions and economies to modernize “traditional” people. This article examines the complex relationships between missionaries, evangelists, US foreign aid experts and the military in American constructions of vulnerable traditional Asians and interventions to modernize and Christianize them. In examining roots of faith-based development models through the case of World Vision and notions of vulnerability, historical threads and lineages emerge for understanding the relationship of religion and the state in modernizing projects, and faith-based and neoliberal development models.

This study investigates patterns of violence employed by insurgents killing civilians living in small ethnic enclaves located in Ninewa Province, Iraq from 2003 to 2009. The ethnic minorities in these communities include: (1) Yazidis in Sinjar District, (2) Chaldo-Assyrian Christians in the Ninewa Plains and, (3) the Turkmen enclave of Tal Afar. To date, there has been little investigation into violence directed toward small ethnic enclaves during civil war, though some have suggested that ethnic enclaves might insulate civilians from violence (Kaufmann, 1996). Using fatality data from the Iraq Body Count, this study compares the patterns of insurgent violence directed toward these enclave communities to co-ethnic and mixed-ethnic communities. The experiences of the enclaves were varied – some were largely insulated from attacks – but when attacked, the average number killed was greater and more indiscriminate as compared to communities with significant Arab populations. One possible explanation for these differences is that insurgents did not regard these citizens as being “convertible,” which caused them to employ violence in a more indiscriminate manner. When insurgents did act to secure control of enclave communities, they used indiscriminate forms of violence against civilians, as compared to more selective forms of violence employed when controlling co-ethnic communities.