This month, Pantheon Publishing releases “The Souls of China: The Return of Religion After Mao,” by Ian Johnson. The publisher’s description follows:
In March, the Oxford University Press released “The Last Pagan Emperor: Julian the Apostate and the War against Christianity,” by H.C. Teitler. The publisher’s description follows:
Flavius Claudius Julianus was the last pagan to sit on the Roman imperial throne (361-363). Born in Constantinople in 331 or 332, Julian was raised as a Christian, but apostatized, and during his short reign tried to revive paganism, which, after the conversion to Christianity of his uncle Constantine the Great early in the fourth century, began losing ground at an accelerating pace. Having become an orphan when he was still very young, Julian was taken care of by his cousin Constantius II, one of Constantine’s sons, who permitted him to study rhetoric and philosophy and even made him co-emperor in 355. But the relations between Julian and Constantius were strained from the beginning, and it was only Constantius’ sudden death in 361 which prevented an impending civil war.
As sole emperor, Julian restored the worship of the traditional gods. He opened pagan temples again, reintroduced animal sacrifices, and propagated paganism through both the spoken and the written word. In his treatise Against the Galilaeans he sharply criticised the religion of the followers of Jesus whom he disparagingly called ‘Galilaeans’. He put his words into action, and issued laws which were displeasing to Christians–the most notorious being his School Edict. This provoked the anger of the Christians, who reacted fiercely, and accused Julian of being a persecutor like his predecessors Nero, Decius, and Diocletian. Violent conflicts between pagans and Christians made themselves felt all over the empire. It is disputed whether or not Julian himself was behind such outbursts. Accusations against the Apostate continued to be uttered even after the emperor’s early death. In this book, the feasibility of such charges is examined.
Last month, Palgrave Macmillan released “The Religious Roots of the Syrian Conflict: The Remaking of the Fertile Crescent,” by Mark Tomass (Harvard University). The publisher’s description follows:
Explores the historical origins of Syria’s religious sects and their dominance of the Syrian social scene. It identifies their distinct beliefs and relates how the actions of the religious authorities and political entrepreneurs acting on behalf of their sects expose them to sectarian violence, culminating in the dissolution of the nation-state.
In June, Palgrave Macmillan will release “Religion, Social Memory and Conflict: The Massacre of Bojayá in Colombia” by Sandra Milena Rios Oyola (Utrecht University, Netherlands). The publisher’s description follows:
The field of transitional justice and reconciliation considers social memory
to be an important mechanism for acknowledging the violation of victims’ rights and a step toward building peace. Societies in conflict, such as Colombia, challenge our current understanding of using memory in the construction of social peace processes, which in turn question the impossibility of forgiving violence that is still to come. Drawing on original ethnographical research, Rios analyses strategies of memorialization after the massacre of Bojayá, Colombia, as an arena of political contention but also of grassroots resistance to persistent and diverse forms of violence. The book focuses on the work of the local grassroots Catholic Church and of the victims’ association ten years after the massacre of Bojayá. It explores the role of religion in the management of victims’ emotions and in supporting claims of transitional justice from a grassroots perspective in a context of thin political transition.