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Conflicts involving religion have returned to the forefront of international relations. And yet political scientists and policymakers have continued to assume that religion has long been privatized in the West. This secularist assumption ignores the contestation surrounding the category of the "secular" in international politics. The Politics of Secularism in International Relations shows why this thinking is flawed, and provides a powerful alternative.

"The Politics of International Freshwater Resources" published on by Oxford University Press.

The sixth session of the Contracting Parties to GATT met at Geneva, Switzerland, from September 17 to October 26, 1951 under the chairmanship of Johan Melander (Norway). Participating were delegates of the 34 countries which were contracting parties and observers from other governments and intergovernmental organizations.

See United Nations Educational, Scientific and Cultural Organization, p. 130.

See World Health Organization, p. 134f.

Religious communities frequently work with special motivation, specific credibility and international networks for peace on a global level - even though some perpetrators of violent acts who repeatedly invoke religion cause significant foreign-policy crises. New efforts for peace and challenges in international relations thus require increased competence in and sensitivity to religion in foreign and security policy, and the willingness and qualification to work with religious communities in a spirit of partnership. Numerous states and international organisations have increasingly directed their focus to the peace potential of religions, recognised the strategic meaning of religion-related peace policy and initiated corresponding cooperation.
Religions which have assumed responsibility for peace and a foreign policy that has competence in religion could jointly make an important contribution for the peaceful coexistence of humanity. This applies even more so as European societies, which are increasingly becoming secular, are often confronted with communities outside of Europe that are steadily becoming more religious. How can religion-based actors be included into foreign policy as partners? With which subjects, formats or forums?