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The intention of this paper is twofold. On one hand, it discusses the great potential of nationalism as an ideology, on the other hand it addresses the role that religion plays in the functioning of nationalism. The author argues that nationalism treats religion in various ways depending upon its usefulness to the nationalist project. In cases in which existing religious ideologies appear to be counter to the goals of the nationalist project, nationalism appears to neutralize if not combat religion's influence. In other cases, nationalism uses religion to its own ends to consolidate political uniformity within a given state, and perhaps also to expand its influence, if not its geographical borders. The borderline between Islam and Christianity is the focal point of the paper. In this context, the relationship between nationalism and religion in the particular contexts of the Greek-Turkish and the Ethio-Somali conflicts are investigated. (DÜI-Hff)

How would God vote?: an introduction E.J. Dionne Jr. and Kayla M. Drogosz -- PART I. FAITH AND POLITICS IN PUBLIC OFFICE -- In the American Catholic tradition of realism Mario Cuomo -- A conservative Christian's view of public life Mark Souder -- Continuing the conversation -- PART II. EXPANDING THE DIALOGUE -- What is a Christian to do? Doug Bandow -- Religion, politics, and the American experience Michael Barone -- The conservatory of virtue Gary L. Bauer -- The religious left, too often left out Paul E. Begala -- American politics and the dissenting Protestant tradition Robert Bellah -- How Niebuhr helps us kick the secularist habit: a six step program David Brooks -- Once more, the cross and the flag Harvey Cox -- Common grace, natural law, and the public arena Michael Cromartie -- Faithful consensus John J. DiIulio Jr. -- Rendering to Caeser and to God Terry Eastland -- God talk and the citizen-believer Jean Bethke Elshtain -- The politics of religion in a sinful world Richard Wightman Fox -- Cuomological fallacies Robert P. George

Christian missionaries were some of the most influential actors in colonial India. Yet they only began working recently in relation to larger British influence in the subcontinent. Originally banned from the territories of the East India Company for fears of upsetting Indian religious sensibilities, they were allowed to operate after 1843 in parallel with a rising Utilitarian and evangelist fervour in Britain and within particular Company circles; the latter often blurred the distinctions between 'moral improvement', civilisation and Christianity. Missionaries were influential in the debate over sati and the subsequent outlaw of its practice. Protestant encounters with Hinduism and Islam were defined by the rhetoric of 'heathen' and 'unbelievers', as missionaries derided the 'idolatry' of Hinduism and 'bigotry' of Islam. Some of the first mission schools established were in the Bombay Presidency, Bengal and the Punjab. During this period missionaries ascribed utility to the corpus of western scholarship as an ally against Indian religions. They hoped to 'prove' their falsehoods. The primary way to do this was through western education, arguing that western scholarship was saturated with Christian morals and that such ethoses would transform Indians accordingly. This was a period when the symmetry between Christianity and western scholarship was championed by missionaries such as John Murdoch and Alexander Duff. After the Indian Mutiny (1857–8), missionaries were held in check (at least officially) by the colonial state as a means of avoiding upsetting Indian religious sensibilities. Yet, ironically, in northern India missionaries came to be relied upon by a cash-strapped Education Department. They came to dominate education and were credited with doing much to push the frontiers of western pedagogy in their efforts to propagate their faith.

Call for Application of the Humbolt-Universität zu Berlin. Deadline: May 6, 2024.

"This book explores the intersections of gender, religion and migration within the context of post-independent Zimbabwe, with a specific focus on how gender disparities impact economic development. By demonstrating how these interconnections impact women's and girls' lived realities, the book addresses the need for gender equity, gender inclusion and gender mainstreaming in both religious and societal institutions. The book assesses the gender and migration nexus in Zimbabwe and examines the impact of religio-cultural ideologies on the status of women. In doing so, it assesses the transition of Zimbabwean women across spaces and provides insights into the practical strategies that can be utilised to improve their status both "at home" and "on the move". Furthermore, chapters show how space continues to be genderised in ways that perpetuate structural inequality to challenge the exclusion of women from key social processes. Contributing to ongoing scholarly debates on gender in Africa, this book will be of interest to academics and students of Gender Studies, Women's Studies, African Studies, Development Studies as well as advocators of human rights and gender activists"--

The subject of this dissertation is the relationship between Iranian philosophy of religion and the history of political thought. Major turning points in this history can be attributed to the ideas of the ancient Iranian poet, Zoroaster. He preached against raiding nomads who would steal animals for sacrificial purposes. His moral and ethical philosophy is known as Zoroastrianism.As the first monotheist philosophy, Zoroastrianism inspired a unique form of religious toleration. The ancient Zoroastrians opposed the political rivalries attributed to belligerent city-state gods. This played a vital role in the rise of the Persian Empire. During the height of the Empire, Zoroastrianism was the largest religion in the world. The belief in a single Creator also changed the idea of history itself. By rejecting the existence of conflicting spirits, some human beings no longer perceived themselves as the irrelevant victims of a cosmological struggle. Although Zoroastrianism endured a sharp and dramatic decline after the Muslim conquest of Iran, its legacy lives on. This legacy has been unjustly ignored by historians of political ideas. It played a major role in the development of numerous cultural philosophies, and it had more influence on the history of human religion than any other faith. In this study, I will argue that Zoroastrianism is relevant to virtually every philosophy of history. I will also demonstrate how the study of Zoroastrianism by European travelers and philosophers from the sixteenth to the nineteenth centuries influenced the history of German nationalism and helped set into motion the unfortunate events that culminated in the Aryan Supremacy movement. The rise of the Nazi party disgraced the Aryan identity and stigmatized many Oriental traditions, but the remnants of ancient Iranian culture are still admired by the Iranians of today. In the concluding section of this study, I will argue that Zoroastrianism still plays an important role in Iranian political affairs. While Zoroastrians are a recognized minority in Iran, all Iranians, including Muslims and Jews, celebrate Zoroastrian traditions and holidays. Since the establishment of the Islamic Republic of Iran these traditions have been used to defy the Islamic policies of the state.

Underlying the dominant legal and theoretical approaches to the freedom of religion in the public sphere is a discourse which assumes that religion is a contestable or mutable aspect of public life. As a result of this assumption, our current approach holds that the role of religion may be altered according to the perceived benefits and burdens of its presence. The resulting consensus predominately prefers the absence of religion in the public space where government regulation exists. By amending its constitutional terms of union with Canada to permit religious observances in their public school system, Newfoundland and Labrador has protected activities which, short of their constitutional protections, would certainly be condemned by our current approach. However, denouncing this provision fails to account for the current and historical relationship which religion has had in the education of the citizens of Newfoundland and Labrador. The following discussion examines this discord, a discord which profoundly challenges whether our current approach is based on a faulty premise. It will be submitted that in appropriate circumstance the existence of religion in the public sphere should not be challenged, but rather acknowledged and accepted. In such cases this acknowledgment of religion may need to form the foundation or starting point for our approach to religion.

Preliminary material /Editors Migration and Religion -- RELIGION AND MIGRATION: CHRISTIAN MISSIONARIES IN NORTH AMERICA, MUSLIM POPULATIONS IN GERMANY /Barbara Becker-Cantarino -- THEOLOGICAL TENETS AND MOTIVES OF MISSION: AUGUST HERMANN FRANCKE, NIKOLAUS LUDWIG VON ZINZENDORF /Wolfgang Breul -- INDIANS OBSERVED: MORAVIAN MISSIONARY JOHN HECKEWELDER'S ACCOUNT OF THE HISTORY, MANNERS, AND CUSTOMS OF THE INDIAN NATIONS (1819) /Pia Schmid -- REMAPPING THE WORLD: THE VISION OF A PROTESTANT EMPIRE IN THE EIGHTEENTH CENTURY /Ulrike Gleixner -- FROM "GERMAN INDIA" TO THE SPANISH INDIES AND BACK: JESUIT MIGRATIONS ABROAD AND THEIR EFFECTS AT HOME /Ulrike Strasser -- "A SOURCE OF PRAISE": THE WANDERINGS OF A DEVOTIONAL BOOK /Cornelia Niekus Moore -- ISLAM DEBATES AROUND 1900: COLONIES IN AFRICA, MUSLIMS IN BERLIN, AND THE ROLE OF MISSIONARIES AND ORIENTALISTS /Rebekka Habermas -- CHRISTIAN UNIVERSALISM? RACISM AND COLLECTIVE IDENTITY IN TWENTY-FIRST-CENTURY IMMIGRATION DISCOURSES /Claudia Breger -- "YOU PRAY LIKE WE HAVE FUN": TOWARD A PHENOMENOLOGY OF SECULAR ISLAM /David Gramling -- IRANIAN, AFGHAN, AND PAKISTANI MIGRANTS IN GERMANY: MUSLIM POPULATIONS BEYOND TURKS AND ARABS /Kamaal Haque -- MOSQUE DEBATES AS A SPACE-RELATED, INTERCULTURAL, AND RELIGIOUS CONFLICT /Thomas Schmitt -- MUSLIM MIGRATION TO GERMANY: A RESPONSE TO THILO SARRAZIN'S DEUTSCHLAND SCHAFFT SICH AB /Karl Ivan Solibakke -- CONTRIBUTORS /Editors Migration and Religion -- INDEX /Editors Migration and Religion.

Das Europa der Frühen Neuzeit war geradezu ein Laboratorium des politischen und religiösen Pluralismus. In der Forschung wurde bisher vor allem der Prozess der wechselseitigen äußeren Abgrenzung und inneren Homogenisierung der KonfessionsĆkirchen beschrieben, der mit der terriĆtorialen Staatsbildung einherging. DemgegenĆüber werden in jüngster Zeit eher Widerstände, Bruchstellen und Grenzen der Konfessionalisierung betont, Zustände inter- und transkonfessioneller "Osmose" hervorgehoben. Inzwischen erscheint die homogene Konfession zunehmend als Konstrukt; Konfessionalität wird als - oftmals durchaus schwankende und instabile - kulturelle Praxis beschrieben. Der Band macht sich zur Aufgabe, einen Teilbereich dieser kulturellen Praxis näher in den Blick zu nehmen: Uneindeutigkeit und Verstellung.