The fact that certain cultures and religions produced a way of life which, for the sake of self-perfection, expected its adherents to withdraw from various obligations to the world and to enter into the organisational structure of a monastic community obviously represents a constant anthropological foundation. The spectrum of monastic life within these various cultures was extremely diverse in its manifestations. It was the result of a high degree of flexibility in the face of constantly changing ideas about piety, social needs and concepts of community and individuality. However, an interreligious study with the aim of a scholarly analysis of comparable key elements across different monastic cultures does not exist yet. The editors as well as the authors of this volume are particularly interested in how monastic life was realised communally in many ways according to fixed norms and rules, how it shaped the understanding of community and civilisation and therefore made a decisive contribution to the formation of our cultural identity.

Now ordinary meditators (and non-meditators) can understand how to attain non-ordinary states with relative ease. Blended with contemporary examples, pragmatic exercises, and ''how to'' instructions that anyone can try, Focused and Fearless provides a wealth of tools to cultivate non-distracted attention in daily life and on retreat. Shaila Catherine has a friendly, wise approach to the meditative states (jhanas) that lead to liberating insight. Focused and Fearless is about much more than merely meditation or concentration. It offers a complete path towards bliss, fearlessness, and true awakening.

In his captivating study of faith and class, John Hayes examines the ways folk religion in the early twentieth century allowed the South's poor--both white and black--to listen, borrow, and learn from each other about what it meant to live as Christians in a world of severe struggle. Beneath the well-documented religious forms of the New South, people caught in the region's poverty crafted a distinct folk Christianity that spoke from the margins of capitalist development, giving voice to modern phenomena like alienation and disenchantment. Through haunting songs of death, mystical tales of conversion, grassroots sacramental displays, and an ethic of neighborliness, impoverished folk Christians looked for the sacred in their midst and affirmed the value of this life in this world. From Tom Watson and W. E. B. Du Bois over a century ago to political commentators today, many have ruminated on how, despite material commonalities, the poor of the South have been perennially divided by racism. Through his excavation of a folk Christianity of the poor, which fused strands of African and European tradition into a new synthesis, John Hayes recovers a historically contingent moment of interracial exchange generated in hardship.

This book provides a uniquely positioned contribution to the current debates on the integration of immigrants in Europe. Twelve social anthropologists—“strangers by vocation”—reflect upon how they were taken in by those they studied over the course of their long-term fieldwork. The societies concerned are Sinti (northern Italy), Inuit (Canadian Arctic), Kanak (New Caledonia), Māori (New Zealand), Lanten (Laos), Tobelo and Tanebar-Evav (Indonesia), Banyoro (Uganda), Gawigl and Siassi (Papua New Guinea) and a township in Odisha (India). A comparative analysis of these reflexive, ethnographic accounts reveals as yet underrepresented, non-European perspectives on the issue of integrating strangers, enabling the reader to identify and reflect upon the uniquely Western ideals and values that currently dominate such discourse.

Seclusion as a concept is poorly understood and this is reflected in the literature on the topic, particularly from nursing authors. This has led to an emotionally charged altercation rather than academic debate, both within the literature and at conferences. But why bother learning about seclusion at all, particularly as it is used less and less within mental health? We would point out to those sceptical about the value of this book that seclusion is not only of interest as an intervention per se, but is valuable in reflecting a shifting ethos within care. For some reason, seclusion has been neglected; we believe that one reason is that it impinges upon widely held myths and beliefs within psychiatric practice. Questioning about seclusion uncovers uncomfortable facts and assumptions concerning the values underpinning today's mental health care approaches. Such uncomfortable questioning is often avoided for safer research pursuits. Also, we hold that this book is necessary in examining issues pertaining to seclusion practice. There is a gap within nursing knowledge in so far as seclusion is concerned, as our chapter on education upholds. Yet inquiries and litigation have highlighted the fact that seclusion practice must be more clearly understood as an intervention. At present, such understanding is erratic and far from useful in providing a higher standard of care. Practitioners need to make informed decisions regarding seclu sion, and this book aims to provide the necessary information on which to base these decisions.