Throughout nearly two ages of its history, and especially in the 19th century, Mormonism has experienced numerous cases of dissent and schism. Analysis of their sources reveals that, among a number of doctrinal, ritual, organisational and other issues, the single most important cause of schism was conflicts over authority. These power struggles are explained – within a theoretical framework derived from the theory of social exchange – as balancing operations intended to improve the actors’ position in unequal exchange relations: to be able to obtain the valuable religious goods at a lower price (i.e. less or no submission).

The paper examines representations of robots in several films: Bicentennial Man (1999), Star Trek: Nemesis (2002) and Chappie (2015) in the light of the Christian concept of imago Dei. According to Victoria Nelson, in the last 50 years artificial intelligence in pop-culture works has frequently been presented as holiness. Her interpretation can be linked with the outcome of research of scholars, who revealed that the Euro-American view on technology is deeply rooted in Christian thought. The author’s main line of argument is embedded in Noreen Herzfeld’s observation, which demonstrated the striking similarities between the relational approach to research into artificial intelligence and the relational interpretation of the notion of imago Dei by Karl Barth. Herzfeld suggests that the robots in the examined films can be viewed through a relational approach to the concept of imago Dei, which entails a relational definition of intelligence.

The article examines the significance of the relationship between the Rainbow Serpent and fire in the rituals of the Warramunga (Warumungu) devoted to the Serpent Wollunqua. The myth of the passage of the Wollunqua is closely related to that of the first lighting of fire. The ritual cycle observed by B. Spencer and F. J. Gillen encodes the exchangeability of the two halves (moieties): Kingilli and Uluuru in the organisation of rituals, associating them with the transition from the domination of the symbolism of water (Wollunqua) to that of fire (Mountain Devil). The symbols of the transition are characteristic paraphernalia: the Mini-imburu mound and the Kingilli Miniurka, made from wands. The wintari pole, buried in the land by representatives of the eastern quoll clan, is associated in myth with the Wollunqua’s rearing into a vertical position, between walking on the surface of the land and digging into it. According to the myth, the Wollunqua, raised into the sky, saw a great fire and had to escape to its home. As a result, the rituals of the Wollunqua designate a fundamental cyclical change: rainy season ↔ dry season.

The paper elaborates on the meaning of the meditation techniques described by Zhiyi in the field of Chan Buddhist studies. In order to show the importance of considering these techniques in the study of Chan Buddhism, in the first part of the paper the author discusses the historical connections between the Tiantai and Chan schools, presenting the influence of Tiantai on the development of Chan Buddhism. In the second part the author presents a contextual analysis of the main meditation practice of the Caodong school, that is silent illumination technique, based on the technique described by Zhiyi and called six wondrous dharma gates. The aim of the analysis is the show the usefulness of considering Zhiyi’s works in Chan studies methodology. This usefulness results from the ability to clarify the obscure, metaphor-laden, poetical sentences typical of Chan, based on Zhiyi’s precise language.

The presented paper reflects on the perspective of the field of Buddhist studies/Buddhology relating to research on gender roles, especially female roles in Buddhist traditions within the scope of textual study of sources. After briefly introducing the discipline and the history of research on gender within Buddhist studies, the article concentrates on the main shortcomings and also the current perspectives and postulates of contemporary research on gender roles in Buddhism.