Bikers converge at the Vietnam Veterans Memorial in Washington, D.C. Thousands flock to a Nevada desert to burn a towering effigy. And the hopeless but hopeful ill journey to Lourdes as they have for centuries. Although pilgrimage may seem an antiquated religious ritual, it remains a vibrant activity in the modern world as pilgrims combine traditional motives—such as seeking a cure for physical or spiritual problems—with contemporary searches for identity or interpersonal connection. That pilgrimage continues to exercise such a strong attraction is testimony to the power it continues to hold for those who undertake these sacred journeys. This volume brings together anthropological and interdisciplinary perspectives on these persistent forms of popular religion to expand our understanding of the role of the traditional practice of pilgrimage in what many believe to be an increasingly secular world. Focusing on the healing dimensions of pilgrimage, the authors present case studies grounded in specific cultures and pilgrimage traditions to help readers understand the many therapeutic resources pilgrimage provides for people around the world. The chapters examine a variety of pilgrimage forms, both religious and non-religious, from Nepalese and Huichol shamanism pilgrimage to Catholic journeys to shrines and feast days to Nevada’s Burning Man festival. These diverse cases suggest a range of meanings embodied in the concept of healing itself, from curing physical ailments and redefining the self to redressing social suffering and healing the wounds of the past. Collectively and individually, the chapters raise important questions about the nature of ritual in general, and healing through pilgrimage in particular, and seek to illuminate why so many participants find pilgrimage a compelling way to address the problem of suffering. They also illustrate how pilgrimage exerts its social and political influence at the personal, local, and national levels, as well as providing symbols and processes that link people across social and spiritual boundaries. By examining the persistence of pilgrimage as a significant source of personal engagement with spirituality, Pilgrimage and Healing shows that the power of pilgrimage lies in its broad transformative powers. As our world increasingly adopts a secular and atheistic perspective in many domains of experience, it reminds us that, for many, spiritual quest remains a potent force.

Today's ecclesial praxis has to add something to human capacity in order for the church to envision itself whole. This book addresses multiple struggles, as creative acts theologically, for rethinking a possibly constructive ecclesial praxis that addresses God's new creation in its relation to God's people. By examining it in broader paradigms, Herry Mukdani proposes an/Other praxis as a critical option for ecclesial freedom. An/Other Praxis searches not only new impulses for theological practices, but the extension of voices from the margins that have contributed both to fresh ideas and to new opportunities for life. It also demands ecclesial praxis to put all existing voices into account, and responsibly re(dis-)cover the subaltern or subordinated others. Thus, this praxis helps the subaltern communities of faith claim their own identities, as border-crossers, in the midst of cultural and religious plurality. They will be active subjects of new theological productions from and for the church. They are able to prove theological creativity possible today that expands beyond its ecclesial limits. An/Other Praxis will be of interest to readers not merely because they want to learn something beyond the existing forms of praxis. Rather, it will always give them refreshing energies capable of making rich and sometimes risky responses to the ministry possible and real. It will also give them attitude and perspective to improve a culturally diverse conversation in theology, and thus, it adds divers(al)ity in ministry and leadership in today's church.

This book is not about war crimes, crimes against humanity, genocide, evil, or the killing of a society. It is about a cultural heritage, something vital to a society as a society, something that was not killed in the previous war, something that is resilient. "Through the Window" brings an original perspective to folklore of Bosnians at a certain period of time and the differences and similarities of the three main ethnic groups in Bosnia and Herzegovina. It examines the transethnic character of cultural heritage, against divisions that dominate their tragic recent past. The monograph focuses in particular on customs shared by different ethnic groups, specifically elopement, and affinal visitation. The elopement is a transformative rite of passage where an unmarried girl becomes a married woman. The affinal visitation, which follows, is a confirmatory ceremony where ritualized customs between families establish in-lawships These customs reflect a transethnic heritage shared by people in Bosnia as a national group, including Bosniaks, Serbs and Croats.

About a decade ago we edited The Psychology of Humor. Besides the summary chapter and bibliography of about 400 items, the book contained eleven original papers that represented the state of knowledge at that time. We confess that it was not easy to fill that volume with first-rate contributions. In a few instances we invited contributors only on the basis of having heard through the grapevine that they were doing interesting work on humor. Our sources proved reliable and we were pleased with the results. We even made new friends as a result of these blind invitations. But the fact remains that in the early 1970s there was only a handful of social scientists studying humor and laughter. The history of humor research prior to the 1970s can also be characterized in terms of the short-term commitment to investigating humor among those who did venture out and try their hand at designing humor studies. For reasons that remain unclear, many investigators published only one or two humor studies before abandoning the area in favor of some other research domain. We have the impression that for decades social scientists have been very intrigued by the idea of studying humor. Psychologists have suspected for a long time that humor somehow is very important in the lives of people. We find laughter and humor occurring almost wherever we find people engaged in social interaction.