Five essays offering analysis of Hecker's thought from the perspectives of church history, political science, theology, and psychology. +

Agreeing with scholars such as David Tracy, Martin Marty, and Rheinhold Niebuhr, Michael and Kenneth Himes affirm that there is indeed such a thing as public theology and take up the task of proposing themes and the framework for bringing theology into dialogue with societal issues and concerns. A great resource for those wishing to understand the social implications of religious belief.

Isaac Thomas Hecker was the prototype nineteenth-century American. He was an idealist and a visionary, a believer in the "rightness" of the American experiment. A utopian at heart, Hecker sampled life in New England's transcendentalist communes, later entering the Catholic Church where he began a new community that was founded on the ideals of freedom and personal initiative. He had all the virtues and all the flaws of his era, being optimistic, passionate, energetic, far-sighted, naive. Yet Hecker was also profoundly counter-cultural. He was a mystic in an age of pragmatism. He proclaimed the value of the collective to a generation of Americans who already were falling under the influence of laissez-faire individualism. Within his adopted Catholic community he championed personalism to an unreceptive audience; Rome and its hierarchy were in a defensive posture that favored obedience and conformity. In the end Rome assailed "Americanism" as a threat to its good order. David J. O'Brien has written the first, full life of Isaac Hecker to appear in a hundred years. In the process he enables us to see Hecker's great significance for American religious and social history. Hecker was well-known in his own day--a friend of Thoreau, Emerson and Alcott, popular speaker, best-selling author--but soon after his death he slipped into semi-obscurity. To Catholic intransigents he was an embarrassment, to American pragmatists he was a curiosity. But the present age has witnessed a renewal of spiritual seeking that characterized Hecker's own journey, and the church he swore allegiance to has begun to see things the way he did. The time is ripe for this honest and comprehensive account of Isaac Hecker'sfascinating story.

Citizen science, the active participation of the public in scientific research projects, is a rapidly expanding field in open science and open innovation. It provides an integrated model of public knowledge production and engagement with science. As a growing worldwide phenomenon, it is invigorated by evolving new technologies that connect people easily and effectively with the scientific community. Catalysed by citizens’ wishes to be actively involved in scientific processes, as a result of recent societal trends, it also offers contributions to the rise in tertiary education. In addition, citizen science provides a valuable tool for citizens to play a more active role in sustainable development. This book identifies and explains the role of citizen science within innovation in science and society, and as a vibrant and productive science-policy interface. The scope of this volume is global, geared towards identifying solutions and lessons to be applied across science, practice and policy. The chapters consider the role of citizen science in the context of the wider agenda of open science and open innovation, and discuss progress towards responsible research and innovation, two of the most critical aspects of science today.

Mystical Bodies, Mystical Meals is the first book-length study of mystical eating practices and experiences in the kabbalah. Focusing on the Jewish mystical literature of late-thirteenth-century Spain, author Joel Hecker analyzes the ways in which the Zohar and other contemporaneous literature represent mystical attainment in their homilies about eating. What emerges is not only consideration of eating practices but, more broadly, the effects such practices and experiences have on the bodies of its practitioners.

Turkish Metal journeys deep into the heart of the Turkish heavy metal scene, uncovering the emergence, evolution, and especially the social implications of this controversial musical genre in a Muslim society. The book applies an ethnographic approach in order to study social and cultural change in a Muslim society that is stricken with conflict over the, by turns, religious or secular nature of the state. Turkish Metal explores how Turkish metalheads, against all odds, manage to successfully claim public spaces of their own, thereby transforming the public face of the city. The book raises the question of how and why the young dare to rebel against the prevalent social and moral restrictions in Turkish society; and it examines whether they succeed in asserting their individual freedom in a society that is still well-known for sanctioning any kind of behaviour deviating from the norm. Above all, the book investigates the Turkish metal scene's potential for contesting Islamic concepts of morality, its relevance within the field of female emancipation, and its capacity to foster social relations that cut across national, religious and ethnic boundaries.

From the early nineteenth to the mid-twentieth century, an impressive group of English speaking intellectuals converted to Catholicism. Outspoken and gifted, they intended to show the fallacies of religious skeptics and place Catholicism, once again, at the center of western intellectual life. The lives of individual converts—such as John Henry Newman, G. K. Chesterton, Thomas Merton, and Dorothy Day—have been well documented, but Patrick Allitt has written the first account of converts' collective impact on Catholic intellectual life. His book is also the first to characterize the distinctive style of Catholicism they helped to create and the first to investigate the extensive contacts among Catholic convert writers in the United States and Britain. Allitt explains how, despite the Church's dogmatic style and hierarchical structure, converts working in the areas of history, science, literature, and philosophy maintained that Catholicism was intellectually liberating. British and American converts followed each other's progress closely, visiting each other and sending work back and forth across the Atlantic. The outcome of their labors was not what the converts had hoped. Although they influenced the Catholic Church for three or four generations, they were unable to restore it to the central place in Western intellectual life that it had enjoyed before the Reformation.

This book investigates how borders in former Soviet Union territories have evolved and shifted in the thirty years since the end of the Cold War. The collapse of the Soviet Union in 1991 led to fifteen independent states and numerous de facto states; but this process of rebordering is not finished, and social, economic, infrastructural, cultural and political networks and spaces continue to develop. This book explores the intersection between these geopolitical shifts and the individual lived experience, drawing on cases from across border regions in the Caucasus, Central Asia and Eastern Europe. Throughout, the book introduces and frames the case studies with well-informed theoretical, conceptual and methodological overviews that situate them within border studies in general and post-Soviet border spaces in particular. Overall, the book demonstrates that like a kaleidoscope, the dynamic elements in these newly evolved border regions are similar yet strikingly different in their juxtapositions, with the appearance of new configurations often dependent on changing geopolitical constellations. This timely guide to the post-Soviet world thirty years after the Cold War will be of interest to researchers across border studies, politics, geography, social anthropology, history, Eastern European Studies, Central Asian Studies, and Caucasian Studies.

In Making Catholic America, William S. Cossen shows how Catholic men and women worked to prove themselves to be model American citizens in the decades between the Civil War and the Great Depression. Far from being outsiders in American history, Catholics took command of public life in the early twentieth century, claiming leadership in the growing American nation. They produced their own version of American history and claimed the power to remake the nation in their own image, arguing that they were the country's most faithful supporters of freedom and liberty and that their church had birthed American independence. Making Catholic America offers a new interpretation of American life in the Gilded Age and Progressive Era, demonstrating the surprising success of an often-embattled religious group in securing for itself a place in the national community and in profoundly altering what it meant to be an American in the modern world.