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Anna Green and Kathleen Troup

, behaviour, and biology, on the other’, an approach he called ‘neurohistory’. In particular, he used the idea that the ‘neurochemicals associated with feelings, moods, and emotions are highly susceptible to cultural input’ to develop hypotheses about humanity’s development of devices (both chemical and behavioural) to modify existing neurochemical states in ourselves (such as the use of tobacco and novel reading) and others (such as soothing church liturgy). We might consider the role that the media, both public and social, play here as we consider the emotional impact of

in The houses of history
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Andrew McRae and John West

extraordinary meetings, and congregations, in the Primitive Church,5 were for that, for the honourable commemoration of martyrs. And for that, they came soon to institute and appoint certain liturgies, certain offices (as they called them), certain services in the Church, which should have reference to that, to the commemoration of martyrs; as we have in our Book of Common Prayer,6 certain services for marriage, for burial, and for such other holy celebrations. And in the office and service of a martyr, the Church did use this Psalm; this Psalm which is in general a

in Literature of the Stuart successions
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Jonathon Shears

’ (Flanders, 2006: p. 3). Pugin, as Asa Briggs puts it, ‘lingered contentedly in the fourteenth century’ (1988: p. 39) and his court displayed Gothic furniture and ecclesiastical ornaments, deliberately figuring Catholic worship and liturgy. Pugin had converted to Catholicism in 1834 and two years later published Contrasts, a work which argued for a revival of the medieval architectural style. Pugin was criticised for promoting Catholicism through the vehicle of the Exhibition and letters from Albert and Lord Granville show that he was asked to reduce the size of a large

in The Great Exhibition, 1851
Ben Cohen and Eve Garrard

, Marx claims that the revolution will put an end to alienation, that it will enable every member of society to develop his or her capacities, that it will promote community and solidarity between people, and that it will facilitate the expansion of human productive powers and the universal satisfaction of human needs. 84 But then the passages in which these claims are made are promptly discounted as ‘the liturgy which self-styled “Marxist humanism” never tires of chanting’. Sharp stuff, but what is, its justification? What, in other words, saves Wood from

in The Norman Geras Reader
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A Felasophy of Kalakuta Republic and African Citizenship
Sola Olorunyomi

primary conditions of republicanism: a society of equal citizens with equal access to socio-economic and political rights, even in its most cynical bourgeois sense. A linguistic dispute had thus been provoked. The semantic field of the quarrel could also be noticed at the Afrika Shrine, Fela’s active place of worship since the 1970s, which was accorded the same reverence as orthodox Islam and Christianity, which were the state’s official religions. Nigeria’s political elite continues to encourage the liturgy of these two global monotheistic religions by consciously

in The Pan-African Pantheon