Secularizing funerary culture in nineteenth-century Belgium: A product of political and religious controversy.

Modern historiography of collective attitudes, practices, and conflicts surrounding death often focuses on the institutional history of cemeteries and nonreligious funerals in 19th-century France. Institutional and cultural discussions concerning funerals and cemeteries also divided nineteenth-century Belgium. This article explores emblematic civil burials and the secularization of cemeteries in major Belgian cities. The article distinguishes different dimensions of the secularization of death and highlights the particular nature of Belgian funerary conflicts and burial reform within a broader European context.

Medicina. Brujas, demonios y exorcistas en al España del Siglo XVII / No disponible

No disponible

The impact of German-speaking academicians on higher education in Turkey.

The transition from the medieval universities to the secular, second generation universities in Turkey occurred in the period from 1773 to 1945. The Ottoman Empire's efforts to establish a higher education system in the eighteenth and nineteenth centuries only aimed at modernization of the armed forces, and the civil effects on the general society were only secondary. After the Turkish Republic was founded in 1923, complete modernization of all institutions of society, including political, social, educational, economic, and law reforms, were initiated by the President Mustafa Kemal Atatürk. His establishment of the modern Istanbul University in Turkey was an experiment unforeseen in the history of education. Step by step, he created a new language, a new alphabet, achieved unified and secular education under government supervision, formed primary and secondary education to support higher education, took expert opinion on forming the new university, and finally established the modern university. German-speaking academicians have played a very important role during the creation of the modern secular university in Turkey. This is a short analysis of this period.

Gardens of stone: searching for evidence of secularization and acceptance of death in grave inscriptions from 1900-2009.

From the magnificent to the mundane to the sublime, grave inscriptions serve as remembrances of the dead and provide concrete evidence of the thoughts and values of the day. In this study, 1,214 grave inscriptions (N = 1,214) dated 1900 to 2009 were examined for evidence of secularization and changes in attitude toward death. Using set criteria, the researchers categorized grave inscriptions in terms of language used (sacred/secular) and acceptance of death (acceptance/other). Binary logistic regression models revealed significantly more use of sacred language and significantly less acceptance of death over the past 110 years. Findings from these analyses suggest that: (a) secularization may not be as pervasive as thought, particularly with respect to death; and (b) as death has become increasingly medicalized and marginalized, society has grown less accepting of the finitude of life. These findings are further discussed in light of the continued evolution of death memorials.

A good social work: women's clubs, libraries, and the construction of a secular society in Utah, 1890-1920.

After the renunciation of polygamy, Mormon women formed secular women's clubs as a means of collaborating with non-Mormon women in the construction of a shared secular society. Their common goal was the establishment and maintenance of the mainstream American social order. Activity in these clubs extended women's sphere into the public realm through socially acceptable public activities such as the temperance cause, civic improvements, political reform movements, and child welfare. The women campaigned for public support of libraries as institutions that would construct, preserve, and transmit American culture, educate the young, strengthen the home and family, and reform society.

[Autopsies of the real: resurrecting the dead]. / Autopsias de lo real: resucitando a los muertos.

The sense of the real, or the material - the dead body - as an inextricable part of the sacred does not disappear in the secular environment of the nineteenth and twentieth centuries. This article analyzes specific humanitarian narratives centered on the practice of autopsy and mummification, in which the traces of Catholicism act as a kind of spectral discourse of the imagination, where the real is configured in forms of the uncanny, the monstrous or the sacred.

[The role of ancient astrology in preparation for a secular natural science and medicine]. / Zur Rolle der antiken Astrologie in der Vorbereitung einer säkularen Naturwissenschaft und Medizin.

The Persian period in the Near East (from c. 500 BCE) represented the first example of globalisation, during which advanced cultural centres from Egypt to Afghanistan were united under a single rule and common language. Paul Unschuld has drawn attention to a scientific revolution in the late first millennium BC, extending from Greece to China, from Thales to Confucius, which saw natural law replace the divine law in scientific thinking. This paper argues for new advances in astronomy as the specific motor which motivated changes in scientific thinking and influenced other branches of science, including medicine, just as the new science of astrology, which replaced divination, fundamentally changed the nature of medical prognoses. The secularisation of science was not universally accepted among ancient scholars, and the irony is that somewhat similar reservations accompanied the reception of modern quantum physics.

Football in inter-war Northern Ireland: Ballymena Football and Athletic Club Limited - religious and political exclusivity or civic inclusivity?

Historians have almost universally seen association football in the north of Ireland as a divisive influence. The impacts of sectarian and political tensions on the game have been stressed, alongside the extent to which this sport supposedly feeds into existing divisions. Much of the work carried out has concentrated on the last four decades, though even studies outside this period of widespread civil disorder have highlighted these problems. This paper uses the surviving records of the Ballymena Football and Athletic Club, the local press, census returns and other records to consider aspects of one particular Northern Irish club in the 1920s and 1930s. This short consideration of the players, supporters and shareholders suggests that at least in this case football was successful in bringing together and developing cooperation between men of widely differing political and religious views. While the club was a not a financial success, it was a social and sporting one. The evidence available suggests there was little exhibition of sectarian tension at any level.

On the bodies of women: the common ground between Islam and Christianity in Nigeria.

This article explores the common ideological ground between Islam and Christianity in Nigeria, in the ways in which gender and sexuality are configured in relation to women's bodies. The latter constitute key sites for the inscription of social norms and practices inherent in particular interpretations of religion. We proceed by examining the interplay between religion and politics in historical context and in specific concrete instances. While the religious right among Muslims and Christians share the view that women's bodies are sexually corrupting and therefore in need of control, this perspective is also found in secular institutions. At the same time Christians and Muslims are strongly opposed to controls on women's bodies that may lead to either religious group being identified as 'the other'. The linkage made between women's bodies and 'public morality' produces diverse forms of gender inequality. The moralising of political economy that these processes entail complicates the terrain on which challenges to the politicisation of religion and its gender politics need to be sustained.

Politics, religion and gender equality in contemporary Mexico: women's sexuality and reproductive rights in a contested secular state.

This article explores the complexities of the interaction between politics, religion and gender equality in contemporary Mexico, by analysing recent developments in public debate, legal changes and implementation of government policies in two areas: 1) the inclusion of emergency contraception in public health services in 2004; and 2) the decriminalisation of abortion in Mexico City in 2008, which was followed by a massive campaign to re-criminalise abortion in the federal states. Three main findings emerge from our analysis: first, that women's sexual and reproductive autonomy has become an issue of intense public debate that is being addressed by both state-public policy and society; second, that the gradual democratisation of the Mexican political system and society is forcing the Catholic Church to play by the rules of democracy; and third, that the character and nature of the Mexican (secular) state has become an arena of intense struggle within which traditional political boundaries and ideologies are being reconfigured.

Sex, secularism and religious influence in US politics.

Through an analysis of alliances between secular and religious actors in US politics and a specific case study on anti-trafficking policy, we show that the intertwining of religion and politics in the US comes from two sources: 1) the secular political and cultural institutions of American public life that have developed historically out of Protestantism, and which predominantly operate by presuming Protestant norms and values; and 2) the direct influence on US politics of religious groups and organisations, particularly in the past quarter-century of lobby groups and political action committees identified with conservative evangelical Christianity. The sources of policies that promote gender and sexual inequality in the US are both secular and religious and we conclude that it is inaccurate to assume that religious influence in politics is necessarily conservative or that more secular politics will necessarily be more progressive than the religious varieties.

The women preachers of the secular state: the politics of preaching at the intersection of gender, ethnicity and sovereignty in Turkey.

This article analyzes the politics of preaching in Turkey in the last decade by focusing on the appointment of women as preachers and vice-muftis by the Turkish Presidency of Religious Affairs (Diyanet), a state institution established for the protection of secular foundations through religious service. It asks what happens when women wearing headscarves become civil servants and give religious guidance in a secular state, which prohibits headscarves in public offices and schools. It shows that the context, the use and the interlocutors of preaching make ordinary religious activity a complicated political practice that interacts with gender, ethnicity and state sovereignty. It argues that exceptional integration of headscarved women into public offices would seem to be an achievement given the long lasting political activism of women over the headscarf, but in the final analysis it serves the sovereign power of the state, which aims to absorb both Islamist and Kurdish challenges by mobilizing women preachers.

A multiculturalism-feminism dispute: Muslim women and the Sharia debate in Canada and Australia.

Canadian Muslim women, as opposed to their Australian counterparts, have attained prominent social status not only in terms of their contribution to electoral politics but also in other political spheres. With its focus on the Sharia debate, this paper investigates one potential explanation for this difference. Challenging Okin's feminist perspective, which claims that multiculturalism is an undesirable policy for emancipation, it is argued that multiculturalism facilitates agency of female members of Muslim communities. A comparative examination of the Sharia debate between the two secular countries of Canada and Australia demonstrates that the former's more robust multicultural polity in terms of responding to requests to adopt the Sharia have not only culminated in Muslim women's empowerment but have enhanced their political representation. In contrast, Australian Muslim women have neither had the opportunity to articulate their position with regard to Sharia nor to contribute to an important issue that could have empowered them.

The world's first secular autonomous nursing school against the power of the churches.

Secular healthcare practices were standardized well before the churches' established their influence over the nursing profession. Indeed, such practices, resting on the tripartite axiom of domus, familia, hominem, were already established in hospitals during the middle ages. It was not until the last third of the eighteenth century that the Catholic Church imposed its culture on secular health institutions; the Protestant church followed suit in 1836. In reaction to the encroachment of religious orders on civil society and the amalgam of religious denominations favored, for example, by the devout Florence Nightingale (supported, in 1854, by Sir Sidney Herbert, the influential Puseyite), it is on 20 July 1859 that the great Swiss nineteenth century pedagogue and recipient of the Académie française Gold Medal, Valérie de Gasparin-Boissier (1813-94), proposed a model of secular healthcare training for nurses that would become a counter-model set in opposition to religious health institutions. Forerunner of later schools, the world's first secular autonomous Nursing School was founded in Lausanne, Switzerland. Its mission was to bring decisive changes to the statutes of nurses' training, which were then still based on six principles not far removed from those of religious communities at the time: commitment for life, the Rule of St Augustine, obedience, celibacy, the renouncement of salary, and the uniform.