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In 1967, Robert N. Bellah famously argued that there existed an “American Civil Religion,” which was distinct from churchly religion and captured the “transcendental” dimension of the American project. In this chapter, I revisit the civil religion concept and reconstruct it along more Weberian lines. Specifically, I argue that the civil religion tradition is one of three competing traditions for thinking about the proper relationship between religion and politics in America; the other two are religious nationalism and liberal secularism. Whereas liberal secularism envisions a complete separation of the religious and political value spheres, and religious nationalism longs for their (re)unification, civil religion aims for a mediating position of partial separation and productive tension. Following Bellah, I argue that the two central strands of the civil religion tradition have been covenant theology and civic republicanism. The body of the chapter sketches out the development of the tradition across a series of national foundings and refoundings, focusing on the writings of leading civil theologians from John Winthrop and John Adams through Abraham Lincoln and John Dewey to Martin King and Barack Obama. The conclusion advances a normative argument for American civil religion – and against liberal secularism and religious nationalism. I contend that liberalism is highly inclusive but insufficiently solidaristic; that religious nationalism is highly solidaristic but insufficiently inclusive; and that only civil religion strikes a proper balance between individual autonomy and the common good.

In 1967, Robert N. Bellah famously argued that there existed an “American Civil Religion,” which was distinct from churchly religion and captured the “transcendental” dimension of the American project. In this chapter, I revisit the civil religion concept and reconstruct it along more Weberian lines. Specifically, I argue that the civil religion tradition is one of three competing traditions for thinking about the proper relationship between religion and politics in America; the other two are religious nationalism and liberal secularism. Whereas liberal secularism envisions a complete separation of the religious and political value spheres, and religious nationalism longs for their (re)unification, civil religion aims for a mediating position of partial separation and productive tension. Following Bellah, I argue that the two central strands of the civil religion tradition have been covenant theology and civic republicanism. The body of the chapter sketches out the development of the tradition across a series of national foundings and refoundings, focusing on the writings of leading civil theologians from John Winthrop and John Adams through Abraham Lincoln and John Dewey to Martin King and Barack Obama. The conclusion advances a normative argument for American civil religion – and against liberal secularism and religious nationalism. I contend that liberalism is highly inclusive but insufficiently solidaristic; that religious nationalism is highly solidaristic but insufficiently inclusive; and that only civil religion strikes a proper balance between individual autonomy and the common good.

The Aakash tablet was developed as a social innovation (SI) to transform India’s higher education sector. This paper aims to explain the failure of the Aakash tablet beyond the typical explanations of deficiencies in the device’s technical capabilities. This paper argues that an SI lens provides a stronger explanation for its failure than the standard analyses built primarily on the technological viability of the device.

The Aakash project ran from 2010 to 2015. During this period, a number of government and policy reports as well as mainstream media articles were published on the device. Since 2015, a number of academic articles have been published on the Aakash emphasizing its failure as a technological solution. The authors draw on these sources to frame an understanding of the Aakash’s failure informed by SI theory.

Through a complexity-informed analysis, the authors show that the failure of the Aakash stemmed from flawed assumptions and a failure of the initiative to engage with both the particular and constantly changing features of the broader landscape of needs and opportunities.

This study draws attention to failure as a legitimate aspect of the study of SI. In presenting a “counter-case” to the usual success stories, it shows that the SI lens can also explain why an SI does not take off. It thereby adds to the literature on SI and complexity theory through an exploration of the complex interactions among public policy goals, technological advancements and entrepreneurship.

The death of John F. Kennedy (JFK) was one of the most remarkable facts of the second half of the twentieth century. Not surprisingly, it was reflected numerous times in popular culture, including in popular music. In this chapter, I discuss songs published in the 1963–1968 period in which the image of JFK was represented as an idea, a cultural motif or a political myth created, transformed and maintained by artistic means. In song lyrics, a real person (who was a genuinely influential politician) was portrayed as a person who acquired a certain mythical status, stemming from JFK's charismatic features and augmented by his tragic death. Thus, separate from the real political career as the president, JFK serves as a kind of mythological structure used by several artists to generate meanings and mirror cultural iconography present in American culture.

The study attempted to gauge the relative effectiveness of celebrity and product image match-up in comparison to non-celebrity attractive endorsers for two distinct high involvement situations. Also, due to the expected demographic diversity among target consumers, the study aimed at assessing the impact of respondent's age and gender on the effectiveness of image match-up.

Building on the three-order hierarchy model, two experiments were conducted (utilising celebrity and non-celebrity endorsers) for two high involvement hierarchies, i.e. standard learning and dissonance/attribution. Through fictitious print advertisement, the experiments assessed the effectiveness of the match-up in terms of consumer attitudes towards advertisement and brand and intentions to purchase.

The match-up consistently and significantly outperformed non-celebrity attractive endorser in case of standard learning hierarchy. The same conclusion was not established for dissonance/attribution hierarchy due to the lack of significant results. The findings also suggest that the match-up subdues the impact of consumer's gender and age on consumer attitudes only in case of standard learning hierarchy.

The study provides interesting theoretical implication by challenging a widely held postulation about the applicability of celebrity and product match-up under high involvement.

The research provides the practitioners with a better understanding of important issues, mainly, whether to use a celebrity endorser and selecting the right celebrity, especially if high involvement is expected.

Previous research concerning celebrity endorsements has largely considered consumer involvement as unitary, i.e. either high or low. However, the multifaceted aspect of consumer involvement is well established in the field of consumer psychology. The present research, therefore, is a pioneering attempt as it studies the effectiveness of match-up for two distinct high involvement situations. Moreover, unlike the majority of previous studies that have focused on the performance of “celebrity match” versus “celebrity mismatch”, the impact of match-up was studied in comparison to a non-celebrity attractive endorser.

Until recently, North America did not have any system of technical education corresponding to that in the United Kingdom. It is only within the last ten years that any significant opportunities for post‐secondary education, outside the universities, have been available in Canada or the USA. The position is now changing rapidly, as governments realize that the high schools cannot carry the full load of vocational education and that a university education is not appropriate for all. The many community colleges and technical schools which have been established in the two countries are the result of two pressures. There is the growing demand from commerce and industry for adequately trained staff in many fields, while the demand for unskilled workers is falling. Also there is a strong social pressure for young people to have some full‐time education after high school.

Much of the material in this article was given as a lecture at a conference on ‘Computers in Further Education’, held at Cambridge on 13 June. The specific proposals here refer to a scheme for educational computers in Eastern England, including outer North London. However all the reasons which have encouraged us to make these firm proposals apply in all parts of this country, and in other developed industrial nations as well. We understand that the Inner London Educational Authority has already approved plans for a network of three computers based on several of their colleges. It does not seem as if this Inner London scheme will make any allowance for computer education in schools.

Libraries have long played an important role in the preservation, appreciation, and perpetuation of American traditions. As early as 1928, the Archive of American Folk‐Song was established in the Library of Congress to maintain a national collection of manuscripts and recordings of American folk songs. The archive's mission broadened to include all aspects of folklore and folklife, prompting a name change in 1981 to the Archive of Folk Culture. Today, the archive serves as a national repository for primary source material on American folklore, spoken word as well as music, and provides reference and reader services for the fields of folklore and ethnomusicology. In 1976, the American Folklife Center was established at the Library of Congress, and the archive was placed under its auspices. Charged with developing, promoting, and implementing programs that support American folklife, the center sponsors an active research and publications program. Archives are not the only connection, however, between libraries and folklore. With collections and performances of folktales in children's departments, folklore in school programs, family and local history collections in public libraries, and academic research collections, folklore engages a broad spectrum of library users.