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This book approaches newly emerging religious groups through the interplay between religious and non-religious spheres and in the context of religious diversification in post-Renovation Vietnam. It considers the new religious groups as a part of religious reconfiguration in contemporary Vietnam caused by intensified interactions among these spheres. It explores changes of relationship between religions, and changes between the religious sphere and the political, economic and public spheres. Specifically, it traces trajectories of religious development in relation to politico-economic changes in this rapidly modernising nation. The book tests a hypothesis that at least some new yet unrecognized new religious groups have a positive/ active role in modernisation rather than a negative/reactive role. To this end, the book draws on a number of research approaches and methodologies in an effort to provide readers with a multi-faceted understanding of Vietnam's new religious groups, including how the current socialist state has responded to their emergence and challenges. The research is interdisciplinary in orientation, drawing on sociology and anthropology. It is also comparative in that it bases its argument on a consideration of three distinct new religious groups in Vietnam. The research is also qualitative and ethnographic in that it drew on some of the techniques associated with participant observation during a sustained period of fieldwork amongst the targeted groups. The concept of religious reconfiguration developed in this book provides a framework for the study of religion in Vietnam which opens the way to further analysis from a comparative perspective. Meanwhile, an emphasis upon religious reinvention which addresses processes of remaking, transforming, legitimating and accommodating can be useful for research into New Religious Movements elsewhere in Asia. A research in the challenges of new religions through could act as a catalyst for interdisciplinary studies based on detailed empirical study of religious diversity and of religious freedom by other scholars. It is hoped that this research might help to give a voice to religious minorities that are often the victim of stereotyping, misunderstanding, and punitive treatment. The book is suitable for post-graduate students and social researchers who are interested in religious revival, religious diversification, state-religion relationships, and state's regulation of new religions.

The government is perceived as the main perpetrator on violations of freedom of religion and belief in Indonesia. As the state organizer, the government frequently issues discriminatory regulations and policies and tend to cause intolerance to minority religions and beliefs, particularly to indigenous peoples. While freedom of religion or belief is a constitutional rights that cannot be reduced and is guaranteed universally in constitution and laws, the law provides limitation that causes ambiguity in the fulfillment of the rights of religion and belief. In addition, the government mindset still adheres to the term of "official religion" and "non-official religion" in any policy-making, causing adherents of minority religions and beliefs to be considered as cultural heritage to be preserved. This creates injustice, discrimination, intimidation and intolerance in rights fulfillment in state and society life. This paper discusses the existence of the guarantee of freedom of religion and belief for indigenous people and state liability for violations of freedom of religion and belief. This research used normative juridical method with statute approach and conceptual approach.

En este trabajo pretendemos exponer brevemente cómo es posible comprender lo que hemos denominado religión neocolonial en tanto rasgo central de los procesos de expansión del capital a escala planetaria y el surgimiento de prácticas intersticiales en tanto formas sociales que desmienten el régimen de verdad de la economía política de la moral. Para lograr el objetivo enunciado hemos seleccionado la siguiente estrategia de argumentación: a) explicitamos brevemente algunos rasgos del capitalismo como religión, b) exponemos algunas de las conclusiones de nuestras indagaciones sobre como caracterizar la situación actual del capitalismo, c) desarrollamos los aspectos centrales de lo que consideramos la religión neo-colonial vigente, d) esquematizamos las prácticas intersticiales que emergen de la descripción realizada y e) concluimos con una sintética referencia a lo que consideramos los motivos por los cuales esta temática deviene de fundamental importancia para el capitalismo en la actualidad. ; In this paper we briefly outline as possible to understand what we call neo-colonial religion as central feature of the process of expansion of capital on a global scale and the emergence of interstitial practices in both social forms that belie the truth of the regime political economy of morality. To achieve the stated objective we have selected the following strategy of argument: a) we explicit briefly some features of capitalism as religion, b) present some of the findings of our research on how to characterize the current state of capitalism, c) develop the core aspects of what we consider religion neocolonial, d) schematize interstitial practices that emerge from the description given, and e) synthetic conclude with a reference to what we consider the reasons why this issue becomes of fundamental importance to capitalism in the today. ; Fil: Scribano, Adrián Oscar. Universidad de Buenos Aires. Facultad de Ciencias Sociales. Instituto de Investigaciones "Gino Germani"; Argentina. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina

This essay argues that while historians of working-class women have generally developed a complex and multi-faceted approach to studying their subjects, that religion has remained largely invisible in such studies. This essay argues for the value of incorporating religion as a category of analysis in the study of working-class women. It provides some discussion of absences in the existing literature, primarily using American and English Canadian examples along with a few forays into relevant British work. More attention is focused on recent literature which does fully incorporate religion into the lives of their subjects, such as work in African-American women's history and within the field of "lived religion". Scholars of lived religion explore religion as part of working-class women's lives, and demonstrate the complex, messy and important ways in which the religious and the secular can combine in everyday lives. This essay explores reasons why most scholars of working-class women have largely ignored religion and argues that the approaches discussed here can point the way forward for the field of working-class women's history. The essay provides examples of particular areas of study, such as motherhood, consumption and women and unions, as areas where our ability to "see" religion as part of women's lives would deepen and strengthen our understanding of these topics.

This study uses the case of a largely religiously non-practising group, working class loyalists in Northern Ireland, to explore the relationship between religion and ethnicity in divided societies. It finds that loyalists often turn to religion habitually in times of insecurity to provide justification for conflict. But religion does not just prop up deeper ethnic identities. Religion has meaning and content itself that is sometimes in tension with oppositional ethnic identies and, in some cases, can transform them totally. This produces a complex set of relationships in which religion and ethnicity push and pull against one another in the lives of individuals, neither dominating fully over the other. (Ethnopolitics)

Bihar is widely regarded as one of India's poorest and most divided states. It has also been the site of many social movements that have left indelible marks on the state's politics and identity. Little is currently known about how structural inequalities have affected the functioning of formal systems of justice in the state. This paper uses a novel dataset of more than one million cases filed at the Patna high court between 2009 and 2019 together with a variety of supplementary data to analyze the role of religion, caste and gender in the high court of Bihar. The analysis finds that the courts are not representative of the Bihari population. Muslims, women and scheduled castes are consistently under-represented. The practice of using "caste neutral" names is on the rise. Though there is little evidence of "matching" between judges and petitioners or judges and filing advocates on the basis of names, there is evidence that petitioners and their advocates match on the basis of identity such as the use of "caste neutral" names. These results suggest that the social movements that disrupted existing social structures in the past may have inadvertently created new social categories that reinforce networks and inequalities in the formal justice system.

The use of intercultural dialogue (ICD) to promote intergroup understanding and respect is considered as a key to reduce tensions and the likelihood of conflict. This paper argues that understanding the differences among religions – those between packaged and lived religion – enhances the chances of success and makes the effort more challenging. Religions contained and packaged are found in formallyorganised expressions of religion – churches, denominations, synagogues, mosques, temples and so on. For packaged religions, religious identity is singular and adherents are expected to identify with only one religion and are assumed to accept the whole package of that religion. ICD in this context involves communicating with religious groups such as organisations and encouraging different leaders to speak with each other resulting in platforms filled with 'heads of faith' – bishops, muftis, ayatollahs, chief rabbis, swamis and so on. In contrast, lived religions involve ritual practices engaged in by individuals and small groups, creation of shrines and sacred spaces, discussing the nature of life, sharing ethical concerns, going on pilgrimages and taking actions to celebrate and sustain hope. There is some evidence that, although packaged religions are declining, lived religions continue at persistent levels. Violent extremism is more likely to be associated with lived rather than packaged forms of religion, making a more balanced intercultural competences approach to ICD critical to countering conflict.1
1 This article is a revised version of Gary D Bouma (2017) 'Religions – lived and packaged – viewed through an intercultural dialogue prism' in Fethi Mansouri (ed) Interculturalism at the Crossroads: Comparative perspectives on concepts, policies and practice, United Nations Educational, Scientific and Cultural Organization, France, pp. 129–144.