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2-s2.0-85062618504 ; This chapter deals with Crimean Tatars, a deported community who returned to Crimea at the end of the Cold War and sought to establish an autonomous national identity. It also deals with the key actors and the main processes of nation-building before and after the Tatar repatriation in Crimea. The chapter discusses the religious revival and the subsequent paradoxical effects of Islam upon Crimean Tatar identity-building. The Crimean Tatar leadership's response was to introduce the notion of Tatar Islam' as an opposite trend to foreign Islam' defined as fundamentalist, anti-state and anti-democratic. The Tatar national movement is not immune to political power struggles between different Tatar groups, between central and regional authorities, and between pro-Russian and pro-European forces in Crimea and Ukraine. The marginalisation of the Crimean Tatar Mejlis is likely to lead to further radicalisation in Crimea, increasing political instability and the risk of perpetuated conflict in the region. © 2016 Rico Isaacs and Abel Polese.

Basic concepts derived from two decades of research on nonconventional religions (NCRs) in North America are examined to challenge several common assumptions organizing contemporary research on such religions. It is argued that previous research has been plagued by methodological problems & overgeneralizations, & that NCRs are best understood not as marginal cultural phenomena or cults, but as results of a massive global diffusion of religions. This latter claim is supported using secondary data collected 1979-1992 on 836 NCRs under the auspices of the Instit for the Study of American Religion in Santa Barbara, CA. Also discussed is the problem of succession in NCRs, the relation between NCRs & social unrest, & new research approaches to NCRs. 2 Tables. Adapted from the source document.

In Cuba the Catholic church is institutionally the weakest of Latin America. It may also be the least innovative theologically. A preoccupation of the hierarchy is to attract youth to the church and religious life. While the course of studies at the Catholic seminaries has been revised to reflect changes emanating from Vatican II, progressive theological developments are not emphasized. The church does not have media access to make its presence felt. There is no Catholic press and education is limited to religious instruction on church premises

Analyzes the relationship betwen religion & identity in Northern Ireland, drawing on census & polling data & 1992/93 personal experience on the Opsahl Commission, an independent inquiry into ways forward in Northern Ireland. It is shown that the violence since the 1970s has polarized people to a greater extent than ever before. Much of this division is structured in terms of the Protestant & Catholic religions, which provide identity anchors for this conflict. However, it is also found that, in the recent period, polarized identities produced on the basis of religion may be eroding, particularly in the Protestant community. It is suggested that at the bottom of these developments lays the realization that the problems in Northern Ireland can only be resolved from the bottom up by individuals who learn to live & work together. 1 Table, 1 Appendix. D. M. Smith