This chapter looks at the establishment of farming communities in the east of southern Africa within the broader context of agropastoralist expansion south of the Equator and the spread of Bantu languages. Much of the literature on this topic depends heavily on analysis of ceramic design and arguments linking variation in this to variation in broad ethnolinguistic affiliations. The cultural-historical framework based on this is discussed, but alternative methods of ceramic classification are also explored, while the antiquity and utility of the Central Cattle Pattern settlement structure and its cognitive associations are critically assessed. In their dependence on a direct historical approach that is projected far back into the past both questions provide an agriculturalist counterpoint to the use of Bushman ethnography for understanding archaeological hunter-gatherer societies. Beyond these more theoretical concerns, Chapter 10 also emphasises the role of metallurgy, the social relations and subsistence base of early farming societies, the start of their engagement with Indian Ocean trade networks, and their interactions with pre-existing forager communities.

In this chapter there is a focus on the expectations or Requirements that sustain an addictive lifestyle. It highlights that in addition to fueling resentments, Requirements also affect how one relates to potential high-risk situations, triggers, and stressful events in general. Chapter 1 of this workbook highlighted that oftentimes it is not the situation or event itself that creates emotional distress, but the Requirements individuals have (often automatically and out of awareness) for the situation or event that activate their I-Systems. Thus, a Recovery Resilience Practice does not focus on changing any given situation (crucial insofar as many distressful situations or triggers may be unavoidable) but focuses instead on changing the “who” one brings to that situation – the Natural Functioning self or I-System Functioning self.

150 words: The books of Nahum, Habakkuk, and Zephaniah contain oracles that address problems in and around ancient Judah in ways that are as incisive and critical as they are optimistic and constructive. Daniel C. Timmer’s The Theology of Nahum, Habakkuk, and Zephaniah situates these books in their social and political contexts and examines the unique theology of each as it engages with imposing problems in Judah and beyond. In dialogue with recent scholarship, this study focuses on these books’ analysis and evaluation of the world as it is, focusing on both human beings and their actions and God’s commitment to purify, restore, and perfect the world. Timmer also surveys these books’ later theological use and cultural reception. Timmer also brings their theology into dialogue with concerns as varied as ecology, nationalism, and widespread injustice, highlighting the enduring significance of divine justice and grace for solid hope and effective service in our world.

50 words: This volume examines the powerful and poignant theology of the books of Nahum, Habakkuk, and Zephaniah. Daniel C. Timmer situates these books’ theology in their ancient Near Eastern contexts and traces its multifaceted contribution to Jewish and Christian theology and to broader cultural spheres, without neglecting its contemporary significance.

20 words: This volume draws out the theology of Nahum, Habakkuk, and Zephaniah, attending to their ancient contexts, past use and reception, and contemporary significance.

Doctrine became increasingly less important, giving way to the second form of the conservative quest: the turn to culture as the defining feature of Christianity. The third chapter traces the development of postliberalism through the lens of mainline Protestantism’s interest in the authority and interpretation of scripture, beginning with biblical theology and concluding with the postliberal project of theological interpretation of scripture. This development explains how the norms of Christianity became understood as cultural norms, thus paving the way for orthodoxy becoming a form of culture war.

The socialist movement had two worldviews, monist materialism a la Ludwig Büchner and dialectical materialism a la Karl Marx. This chapter examines how party leaders and secularist intellectuals theorized the relationship of the two and then looks at the role of popular science in party educational policy. It then moves from the theoretical and policy level to an investigation of the intellectual world of rank-and-file socialists. It opens up new perspectives to explain the well-established fact that workers more happily read works of scientific materialism than the works of Kautsky or Marx. Autobiographical texts are examined to understand why conversion experiences were usually tied to the acceptance of scientific rather than historical materialism. It introduces the role of secularism in the biographies of important socialist leaders, such as Walter Ulbricht, the future leader of the GDR (1949-71). Based on the growing realization that many social groups organized in socialism were attracted to secularist worldview, the chapter will also look at the women’s movement inside the SPD and its particular take on monism.

Histories of monism have generally ended with the First World War and placed it within the context of the technocratic fantasies of liberal supporters of antipolitical Kultur in late Wilhelmine Germany. This article argues instead that monism achieved its widest practical dispersal during the Weimar Republic in the socialist milieu. It follows the path of liberal intellectuals from opposition to war and monarchy into the socialist movements, where they took leading positions in local government, union educational institutions, and the expanding universe of socialist cultural associations. There they sought to revise Marxism to bring it in line with their theories of biological and sociological evolution. The article follows key four areas of the socialist workers’ culture movement and examines how monism shaped the theories and practices of sex reform, free body culture, festival culture and educational innovation. It thereby demonstrates for the first time the central role of secularist dissent and monist worldview in some of the iconic utopian projects of interwar socialism.

This chapter presents foundational ideas and discussion around the notion of worldviews, including how they develop, how they are influenced by education and how they impact learning. There is a focus on identifying the features of worldviews that incorporate science perspectives with an emphasis on strategies for nurturing and developing students’ scientific dispositions, such as their ‘science identity’ and ‘science capital’. The contributing role of primary science education through the Australian Curriculum will be examined. As we work through these ideas, you will examine your own worldviews about science and use evidence from the science education research literature to explore current views about the purposes of science education in primary schools.

Chapter 6 is dedicated to examining an article by the Danish thinker, poet, and writer Poul Martin Møller, “Thoughts on the Possibility of Proofs of Human Immortality.” This article represents the most substantial treatment of nihilism in Danish philosophy. Møller reviews some of the then recent works in German literature about the controversial issue of whether Hegel’s philosophy contained a theory of immortality. He claims not only that Hegel’s philosophy does not have a theory of immortality, but also, absent such a theory, that it leads to nihilism. Like Jean Paul, Møller believes that the denial of immortality would render human existence impossible. Møller’s argumentative strategy is to use a reductio ad absurdum to refute the view that denies immortality. To begin, he assumes the correctness of this view, and then tries to explore further what precisely it would mean to hold it. Then from this he deduces negative consequences, which demonstrate that the view must be abandoned as contradictory. He follows this strategy through many different spheres: the life of the individual, social and political relations, art, philosophy, science, religion, and so on. He claims that all these spheres would collapse into nihilism if the belief in immortality is denied.

American Protestants forcefully employed education in their efforts to Christianize America. Those efforts included not only the forming of publicly provided schools but a vast and impressive array of educational platforms, institutions, purveyors, and popularizers that have had a wide-ranging effect on American history and culture. Protestants in America have practiced their faith educationally at home, in schools, and through professional associations and confessional ministries; taken together, these tell the story of persistent, generous, engaging, and inclusive Protestantism in America – aiming not only to read, but to read the Bible written into the fabric of the nation.

The Introduction seeks to define cosmography. The first half of the Introduction takes Pindar's 3rd Olympian as a point of entry to illustrate cosmography with a concrete example. Building on that specific discussion and unpacking it, the second half of the Introduction moves on to more general considerations of a methodological and terminological order, so as to delineate the notion more explicitly, and the possibilities of its application, far beyond Pindar. All following chapters expand and build on these general considerations of the Introduction. The first chapter thus aims to explore the challenges and illustrate the significance of studying cosmography through cult and place. Through a complementary focus on the visual media of epiphany in language and art, the second chapter expands the investigation of the first chapter on the cosmography of cult and place. The third chapter aims to further explore the challenges and illustrate the significance of studying cosmography through an archive of genres and chronological periods. The fourth chapter looks more closely at the conflicts of knowledge and authority that punctuate the transformations of cosmography in the Classical period. The distinctive creativity of Hellenistic cosmography, finally, is the main object of the fifth chapter.