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"This book tells the story of religion and medicine in the eighteenth-century Atlantic world. It rejects simplistic frameworks of secularization and enlightenment and emphasizes, instead, continuing and powerful Protestant ideas of God's oversight in shaping and motivating human activity in the realms of narrative, medicine, missions, charity, and maternity"--

"The Coloniality of the Secular explores how decolonial theory can open ways to theorize religion in the Americas. An Yountae maps how revolutionary non-Western thought is shot through with religious ideas, as exemplified by key decolonial figures including Edouard Glissant, Frantz Fanon, and Gloria Anzaldua. By revisiting the corpus of decolonial literature with an eye towards religion, Yountae reveals how decoloniality reconstitutes the sacred as part of its vision of liberation. This incisive reading of decoloniality elucidates how revolutionary thinkers' refusal of colonial religions opens up the possibility for the remaking of religion itself. Across the book's five chapters, Yountae explores decoloniality's conception of the sacred in relationship to revolutionary violence, gender, creolization, and racial phenomenology. By expanding our understanding of decoloniality's investments in the spirit, An Yountae shows how decoloniality provides a radically different epistemology and horizon for the future"--

Der Autor stellt dar, unter welchen Bedingungen religiöse Begründungen für allgemein verbindliche Normen in die demokratische Willensbildung legitim eingebracht werden können, auch wenn es sich um religiös diverse, pluralistische Gesellschaften handelt. Hierfür wird zunächst die bis heute anhaltende philosophische und gesellschaftswissenschaftliche Diskussion systematisch aufgearbeitet und diskutiert, angefangen mit dem Neuen Atheismus, über Thomas Nagel und John Rawls bis hin zu aktuellen Beiträgen von Jürgen Habermas. Daran anschließend soll in der Hinsicht Position bezogen werden, dass die für die demokratietheoretische Bewertung religiöser Geltungsansprüche lediglich deren praktische Folgen ausschlaggebend sein können.

Part one: Defining Kurdish nationalism Halliday, Fred: Can we write a modernist history of Kurdish nationalism? - S. 11-20 Bruinessen, Martin van: Kurdish paths to nation. - S. 21-48 Vali, Abbas: The Kurds and their 'others' : fragmented identity and fragmented politics. - S. 49-78 Dawod, Hosham: Ethnicity and power : some reflections on ethnic definitions and boundaries. - S. 79-89 Part two: Society, language, culture and history Zubaida, Sami: Religion and ethnicity as politicized boundaries. - S. 93-102 Blau, Joyce: Refinement and oppression of Kurdish language. - S. 103-112 O'Shea, Maria: Tying down the territory : conceptions and misconceptions of early Kurdish history. - S. 113-129 Bozarslan, Hamit: Tribal Asabiyya and Kurdish politics : a socio-historical perspective. - S. 130-147 Part three: Kurds in Iraq Leezenberg, Michiel: Urbanization, privatization, and patronage : the political economy of Iraqi Kurdistan. - S. 151-179 Eskander, Saad B.: Fayli Kurds of Baghdad and the Ba'ath regime. - S. 180-202 Leezenberg, Michiel: Political Islam among the Kurds. - S. 203-227 Part four: Post-conflict Iraq Gunter, Michael M.: Federalism and the Kurds of Iraq : the solution or the problem? - S. 231-257 Stansfield, Gareth: Finding a dangerous equilibrium : internal politics in Iraqi Kurdistan - parties, tribes, religion and ethnicity reconsidered. - S. 258-276 Jabar, Faleh A.: Arab nationalism versus Kurdish nationalism : reflections on structural parallels and discontinuities. - S. 277-306

The relationship of "ideology" to "politics" is an important question of general Marxist-Leninist thought which seeks to identify the two. The "party-line" is the practical, operational device for analyzing new or changing situations in Marxist-Leninist terms and for issuing pertinent policy (action) directives to party cadres and other administrators. Mao Tse- tung's views on the relationship of ideology and politics ("the ory" and "practice") were developed in the 1920's and 1930's and strongly influence practice today. The recent completion of the processes of socialization in Communist China has created a new situation in which the Communist party is moving to identify and bring under control the "rightist" and "antisocial ist" elements, and to undertake a "big leap" under the aegis of a new General Line of Socialist Construction. The current political and ideological discussions in Communist China, cen tering on the theme of "revisionism," are directed toward action against "bourgeois rightists" at home and abroad and are re lated to the attack on Titoism and the drive to develop greater "socialist solidarity." In this connection, the Politburo has defined five principal ingredients of "the universal truth of Marxism-Leninism" as a means for judging the correctness of action.

Wie es scheint, geht es derzeit an vielen Stellen in Deutschland um die Verteidigung des christlichen Abendlandes. So prangern Rechtspopulist*innen auf der Straße oder in den Parlamenten eine (kulturelle) Überfremdung an, die besonders die christlichen Wurzeln der nationalen Kultur beschädigen soll. Diese "Gefährdungswahrnehmung" manifestierte sich maßgeblich durch die 2015 rasant gesteigerte Zuwanderung und Migrationsbewegungen nach Europa. Und viele Bürger*innen scheinen diesen Argumenten zu folgen. Doch welche Rolle spielt Religion in diesen Diskussionen? ...

In 1994, at a meeting known as the Third Forum on Tibet Work, the Chinese authorities announced a series of restrictions on religious practice in the Tibetan Autonomous Region. Described by many outsiders in terms of abuses of rights, in fact those measures differed in important ways. By analysing the target, rationale and procedure of these restrictions, it becomes clear that some were relatively routine, while others were anomalous - their purpose was not explained by officials, the source of their authority was not clear, or the restrictions were simply not admitted to at all. These anomalous orders can be linked to major changes in underlying discourses of modernization and development among officials in Tibet at the time. They reflected undeclared shifts in attitudes to religion and cultural difference, and seeded the dramatic worsening in state-society relations that has taken place in Tibetan areas since that time. (JCCA/GIGA)