An Unholy Alliance offers a dissenting view to the claim by a growing number of scholars that Sports are a new religion. The last few years have seen a spate of books that might be classified by a genre called "Sports Apologetics," that is, arguments defending or celebrating in one way or another the familiar and ongoing alliance in America between sports and religion. Recently, claims have been made by scholars that sports are an authentic religion in and of themselves. They make this startling assertion not by showing connections with the teachings of Buddha, Jesus, Mohammed, or Moses, but by parallels between the rites of modern games and those of preliterate man that were "religious" in nature because they were designed to propitiate powers and to ward off evil for the tribes employing them. In this evocative book, Higgs and Braswell suggest that while sports may often be good things, they are not inherently divine. They do not focus on wide-spread abuse in sports as evidence for their counterargument. Rather, they question the use of mythological parallels from prehistory as justification for viewing sports as a religion.
Publisher: Wilfried Martens Centre for European Studies
Category: Political Science
uropean far-right parties have developed close relationships with Russia, based both on ideology and strategy. These parties see in President Vladimir Putin the model of a strong, conservative leader who defends traditional values and opposes the decadent West. Since most far-right parties are at the same time anti-American and against European integration, they also see a close relationship with Russia as a necessary foothold in order to achieve the gradual disassociation of their countries from Euro-Atlantic institutions. The Kremlin views these parties as possibly being useful to expand Russia’s geopolitical influence. This unholy alliance should be emphasised and condemned more often in Europe.
Like many women in their fifties, Emma Golden feels invisible. She lives quietly in her Portland, Oregon bungalow and minds her own business. But her tranquil life is about to change. She is asked to return to the rolling hills of her former wine country home south of the city to supervise a friends bed and breakfast inn near Dundee. Emma arrives at the Westerly Inn during grape harvest. She is under contract to write a book about Oregon wineries, and its business as usual until she discovers one of her subjects dead in a wine vatmurdered at his own dinner party. Cougar Crossing Winery owner Ted Maxell was a ruthless and dishonest newcomer to the northern Willamette Valley wine scene. Many people wanted him goneincluding his son, many local winegrowers, and even Emmas ex-husband, Dwight. Then Maxells daughter, Tiffany, calls Emma and begs for assistance. I know who killed my father, she wails. When Emma answers Tiffanys cry for help, she finds herself drawn into the search for a murderer or murderers with secrets worth killing for.
For the twentieth anniversary of the Matthew Bartholomew series, Sphere is delighted to reissue the first three books with beautiful new series-style covers. ----------------------------- In 1350, the people of Cambridge are struggling to overcome the effects of the Black Death - and with a high mortality rate among priests and monks, the townsfolk are vulnerable to sinister cults that have sprung up. At Michaelhouse, Matthew Bartholomew is training new physicians when the body of a friar is found in the massive chest that the University uses to store precious documents. While investigating, Bartholomew stumbles across a derelict church being used as a meeting place for the mysterious sect he believes is at the heart of a web of blackmail and deceit - with intention to overthrow the established religion.
Religion and Democratization in Christian and Islamic Societies
Author: Ani Sarkissian
Category: Church and state
I expand on the effect of religious participation on political outcomes by outlining and testing a series of hypotheses about how the internal organization of religious groups structures their potential and ability to participate politically and how the external organization of groups in society determines their opportunities to do so. Evidence for my theory comes from analysis of cross-national quantitative data as well as close study of the post-communist countries, particularly Armenia and Georgia.