Radical Humanism and Generous Tolerance articulates the religious ideas and vision of Wole Soyinka in his non-fiction writings. It also analyzes Soyinka's response to religious violence, terror, and the fear of religious imperialism. The book suggests the theoretical notions of radical humanism and generous tolerance best summarize Soyinka's religious ideals and religious piety. Through a close reading of Soyinka's religious works, the book argues that African traditional religions could be used as a catalyst to promote religious tolerance and human solidarity, and that they may also contribute to the preservation of life, and the fostering of an ethics of care and relationality. Soyinka brings in conversation Western Humanist tradition and African indigenous Humanist tradition for the sake of the world, for the sake of global shalom, and for the sake of human flourishing.

Exposition of a sociopolitical concept, first propounded by Manabendra Nath Roy, 1893-1954, Indian political activist and thinker.

When Zoom worship emerged in Britain during the COVID lockdown of 2020, Christians quickly turned to an art form, a form of theater, to deliver their worship. It was a quest for immanence, the very thing the Reformation dealt with by the elevation of transcendence. What an intriguing thought: Could John Calvin with his dictum regarding piety have practiced Zoom worship? Served as he was with the principle that the finite cannot contain the infinite, we must admit it looks very unlikely! At least in this Calvin saw eye-to-eye with Erasmus, but what of Luther? He may have been a comfortable Zoom worshiper, with his views that “Religious artworks are neither here nor there” and “We may have them or not as we please.” Little did the church realize that it would be a step back into the past, because “what you permit you promote.” The desire to use images was much more sinister than in Medieval times, as these were now images of ourselves! Regardless of the age, the image reigns supreme. What had caused the demise? Was it bereavement? It could not be bereavement of God; rather, it was the loss of the social, the bereavement of “one another.” The need for “one-anothering” had forced the hand of Christians to turn to a practice completely untested. Zoom worship was born—the genie is out, and will never go back in. But in the face of the now-acceptable force of contemporary narcissism, who cares?

Vodou and Christianity in Interreligious Dialogue addresses both historical factors and ideological issues that created antagonism and conflict between Christians and Vodouists in Haiti. The book offers practical solutions and strategies to help create a harmonious and peaceful environment between religious practitioners associated with Vodou and Christianity. Toward this goal, this volume considers various perspectives and theories, such as autobiography, anthropology, ethnographic fieldwork, religious experience, and gender to examine the subject matter. This volume offers practical examples and resources on how to engage in interreligious dialogue and promote interreligious education in Haiti. There are three philosophical and practical ideas underlying this book project: (1) it is grounded on the belief that religion has value, and it could bring social goods to different communities and enhance human dignity and justice; (2) it is premised on the idea that dialogue and cooperation are necessary for nation-building and human development (as democratic ideals) and that one of the leading functions of the world’s religious traditions is to promote both cooperation and dialogue through mutual understanding and for the common good; and (3) that the power and public role of religion in society can be used as a major force of unification and peace-building among divergent factions and schools of thought, and to promote reconciliation, mutual respect, and friendship in the world.

The Southern Baptist Convention (SBC) has a historical stain. The SBC once affirmed slavery and openly opposed and condemned abolitionists. Even though the convention repented of this sin publicly, a profound divide between the white majority and the black and brown minority still exists for many churches. This stain is more than historical fact; it prohibits Southern Baptist churches from embracing the one new man in Christ promised in Ephesians 2:11–22 and from participating in the new song of the saints from every tongue, tribe, people, and nation in Revelation 5:9. The glorious gospel of Jesus Christ commands all his followers to do our part in removing racism from our midst. Removing the Stain of Racism from the Southern Baptist Convention is a powerful and practical call to sacrifice, humility, and perseverance—along with a relentless commitment to Christian unity—for the sake of the gospel and our brothers and sisters in Christ.

This book offers the first social and intellectual history of Dalit performance of Tamasha—a popular form of public, secular, traveling theater in Maharashtra—and places Dalit Tamasha women who represented the desire and disgust of the patriarchal society at the heart of modernization in twentieth century India. Drawing on ethnographies, films, and untapped archival materials, Shailaja Paik illuminates how Tamasha was produced and shaped through conflicts over caste, gender, sexuality, and culture. Dalit performers, activists, and leaders negotiated the violence and stigma in Tamasha as they struggled to claim manuski (human dignity) and transform themselves from ashlil (vulgar) to assli (authentic) and manus (human beings). Building on and departing from the Ambedkar-centered historiography and movement-focused approach of Dalit studies, Paik examines the ordinary and everydayness in Dalit lives. Ultimately, she demonstrates how the choices that communities make about culture speak to much larger questions about inclusion, inequality, and structures of violence of caste within Indian society, and opens up new approaches for the transformative potential of Dalit politics and the global history of gender, sexuality, and the human.

In Flesh and Fish Blood Subramanian Shankar breaks new ground in postcolonial studies by exploring the rich potential of vernacular literary expressions. Shankar pushes beyond the postcolonial Anglophone canon and works with Indian literature and film in English, Tamil, and Hindi to present one of the first extended explorations of representations of caste, including a critical consideration of Tamil Dalit (so-called untouchable) literature. Shankar shows how these vernacular materials are often unexpectedly politically progressive and feminist, and provides insight on these oft-overlooked—but nonetheless sophisticated—South Asian cultural spaces. With its calls for renewed attention to translation issues and comparative methods in uncovering disregarded aspects of postcolonial societies, and provocative remarks on humanism and cosmopolitanism, Flesh and Fish Blood opens up new horizons of theoretical possibility for postcolonial studies and cultural analysis.

Can the university solve the social and political crisis in America? Higher education occupies a difficult place in twenty-first-century American culture. Universities—the institutions that bear so much responsibility for the future health of our nation—are at odds with the very publics they are intended to serve. As Kathleen Fitzpatrick asserts, it is imperative that we re-center the mission of the university to rebuild that lost trust. Critical thinking—the heart of what academics do—can today often negate, refuse, and reject new ideas. In an age characterized by rampant anti-intellectualism, Fitzpatrick charges the academy with thinking constructively rather than competitively, building new ideas rather than tearing old ones down. She urges us to rethink how we teach the humanities and to refocus our attention on the very human ends—the desire for community and connection—that the humanities can best serve. One key aspect of that transformation involves fostering an atmosphere of what Fitzpatrick dubs "generous thinking," a mode of engagement that emphasizes listening over speaking, community over individualism, and collaboration over competition. Fitzpatrick proposes ways that anyone who cares about the future of higher education can work to build better relationships between our colleges and universities and the public, thereby transforming the way our society functions. She encourages interested stakeholders to listen to and engage openly with one another's concerns by reading and exploring ideas together; by creating collective projects focused around common interests; and by ensuring that our institutions of higher education are structured to support and promote work toward the public good. Meditating on how and why we teach the humanities, Generous Thinking is an audacious book that privileges the ability to empathize and build rather than simply tear apart.

'The natural sympathy and understanding of people everywhere must be the soil in which the new humanism can thrive.' For Daisaku Ikeda, whose words these are, education has long been one of the fundamental priorities of his work and teaching. And his emphasis on the intellectual legacy bequeathed to humanity by the great teachers of civilization is in this volume encapsulated by the notion of a 'new humanism': a significant residue of wisdom that in the right circumstances may be passed on to future generations, expanding horizons, making connnctions between different cultures and encouraging fresh insights and new discoveries across the globe. These circumstances are perhaps most fully realised in the context of universities. And in promoting his core values of education and peace, the author has delivered speeches and lectures at more than twenty-five academies, colleges and research institutes worldwide. This stimulating collection, which includes the author's most recent lectures, ranges widely across topics as diverse as art, religion, culture and time, and draws creatively on the sages of ancient India, China and Japan as well as on visionary thinkers from every nation, including Tolstoy, Victor Hugo and Gandhi.