New PDF release: Class and religion in the late Victorian city

By Hugh McLeod

ISBN-10: 0856640905

ISBN-13: 9780856640902

First released in 1974, this booklet describes the faith of the East finish, the West finish, and the suburbs of London, the place every one component of society – in addition to various immigrant teams – has its personal quarters, its personal associations, its specified codes of behaviour. whereas the main target is on rules, or subconscious assumptions, instead of associations, chapters learn the half performed by way of the church buildings within the lifetime of Bethnal eco-friendly, a truly negative district, and of Lewisham, a filthy rich suburb, and a 3rd offers an image of the church-going behavior of every a part of the city.

The years 1880-1914 mark the most vital transitions in English non secular historical past. The latter a part of the booklet examines the factors and results of those alterations. This e-book might be of curiosity to scholars of background, and especially these drawn to problems with faith and class.

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I asked her when she first realized that MOOs ‘worked’. She told me about the time her friend Bakunin showed her how to crawl inside a dishwasher, sit through the wash-and-rinse cycle, and come out all clean. She realized that in these virtual object-oriented spaces, things actually change their properties. ‘It’s like alchemy,’ she said. ’ I do not wish to read too much into these brief statements, but I think they are indicative of deeper processes of change that do have a somewhat postmodernist cast.

In the limited time available to me, and with the helpful suggestions of some colleagues, I explored twenty sites of supposed virtual religion. The results are not encouraging, but the Internet is still in a highly formative stage of development. At this time let me just make five summary observations. First, most of what I have said about mediating religious experiences in cyberspace could have been said in 1998, because the landscape of virtual religion has not changed much. There is a great deal more religious content online, but a sort of standardization has set in that has minimized the ‘interactivity’ that uniquely marks the Internet – in both of the assumed senses of that term: there is limited opportunity for the direct and meaningful interaction of people, and there are often fewer site linkages promoting the innovative interaction of sites and ideas.

The experience of the ritual as ‘authentic’, they suggest, is closely tied to the ‘exuberant online deconstruction’ of the ritual carried out by the participants after its performance. In this way a key measure of shared meaning is attributed to the ritual experience post hoc. The ritual and its later embellishment are facilitated, they speculate, by a convergence of ‘the imaginative nature of Neopagan ritual itself and the dramaturgical character of the e-space environment’ (Cowan and Hadden 2004: 130).

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Class and religion in the late Victorian city by Hugh McLeod


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