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This book is among the most thorough and comprehensive analysis of the causes of religious discrimination to date, complete with detailed illustrations and anecdotes. Jonathan Fox examines the causes of government-based religious discrimination (GRD) against 771 minorities in 183 countries over the course of twenty-five years, while offering possible reasons for why some minorities are discriminated against more than others. Fox illustrates the complexities inherent in the causes of GRD, which can emerge from secular ideologies, religious monopolies, anti-cult policies, security concerns and more. Western democracies tend to discriminate more than Christian-majority countries in the developing world, whether they are democratic or not. While the causes of GRD are ubiquitous, they play out in vastly different ways across world regions and religious traditions. This book serves as a method for better understanding this particular form of discrimiation, so that we may have the tools to better combat it and foster compassion across people of different religions and cultures.

"This book is among the most thorough and comprehensive analysis of the causes of religious discrimination to date, complete with detailed illustrations and anecdotes. Jonathan Fox examines the causes of government-based religious discrimination (GRD) against 771 minorities in 183 countries over the course of twenty-five years, while offering possible reasons for why some minorities are discriminated against more than others. Fox illustrates the complexities inherent in the causes of GRD, which can emerge from secular ideologies, religious monopolies, anti-cult policies, security concerns and more. Western democracies tend to discriminate more than Christian-majority countries in the developing world, whether they are democratic or not. While the causes of GRD are ubiquitous, they play out in vastly different ways across world regions and religious traditions. This book serves as a method for better understanding this particular form of discrimination, so that we may have the tools to better combat it and foster compassion across people of different religions and cultures"--

"This book examines 111 types of state religion policy in 177 countries between 1990 and 2008. Jonathan Fox argues that policy is largely a result of the competition between political secular actors and religious actors, both of which try to influence state religion policy. While there are other factors that influence state religion policy and both the secular and religious camps are divided, Fox offers that the secular-religious competition perspective provides critical insight into the nature of religious politics across the globe. While many states have both increased and decreased their involvement in religion, Fox demonstrates that states that have become more involved in religion are far more common"--

The question of religion's role in politics and society : modernization, secularization and beyond? -- Quantifying religion -- Global GIR from 1990 to 2002 -- Western democracies -- The former Soviet bloc -- Asia -- The Middle East and North Africa -- Sub-Saharan Africa -- Latin America -- Patterns and trends

How can the seeds of accountability ever grow in authoritarian environments? This book explores how civil society 'thickens' by comparing two decades of rural citizens' struggles to hold the Mexican state accountable, exploring both change and continuity before, during and after national electoral turning points.

Theories of religion and conflict -- Are religious conflicts different? -- Religious causes of ethnic conflict -- Religious causes of ethnic protest -- The clash of civilizations? -- Is conflict civilizational? -- Is religion or civilization a better explanation?

This study uses data from the Religion and State (RAS) project to examine the extent to which 43 European states are, in fact, secular and religiously free. I find that these European states engage in substantial levels of support for religion, regulation, restriction, and control (RRC) of the majority religion, and government-based discrimination (GRD) against religious minorities. This is true of both countries in Europe with official religions and those which declare separation of religion and state (SRAS) in their constitutions. This demonstrates a distinctly European pattern of state-religion relations that is influenced in no small part by anti-religious forms of secularism.

Conventional international development project approaches to enable participation of the excluded often fall short of building countervailing power, which is key for accountability. This study analyzes possible exceptions to identify causal pathways, as well as long-term effects beyond projects. The methodology combines the identification of positive outliers, process tracing and comparative analysis of five World Bank projects from the 1990s that were also the focus of subsequent academic research. Tangible openings from above that enabled countervailing power took two main forms: 1) institutionalized power-sharing over allocation of social funds — at local, subnational and national levels and 2) support for autonomous, multi-level social organizations, including collective titling of ethnic territories. Over the longer term, projects lacked strong national allies and their most innovative contributions were reversed, watered down or at best contained - though these differences mattered to social actors on the ground. The most analytically significant finding is that projects can have not only contested and uneven outcomes ("mixed results"), but also contradictory interaction effects. This poses the methodological challenge of how to measure and explain the relative weights of both countervailing power shifts and elite capture.

This study examines patterns in societal and government-based religious discrimination (SRD and GRD) against 307 religious minorities in 67 Christian-majority democracies using the Religion and State-Minorities round 3 (RASM3) dataset. Despite expectations that all forms of religious discrimination, especially GRD, should be lower in Western liberal democracies, it is, in fact, lower in developing countries. I argue that three factors explain this discrepancy. Economically developed countries have more resources available for discrimination. Western democracies have higher levels of support for religion than Christian-majority developing countries and countries which more strongly support religion are more likely to discriminate against religious minorities. Finally levels of SRD are higher in the West and SRD is posited to be a cause of GRD. Empirical tests support these propositions.