La Révolution s'est-elle déroulée de façon différente en Alsace que dans le reste de la France ? Il serait sans doute prétentieux de l'affirmer, tant le mouvement centralisateur paraît fort à cette époque. Toutefois, deux facteurs y induisent des comportements originaux : d'une part, la présence de la frontière (1) et en corollaire l'omniprésence de la guerre ; d'autre part, la diversité des religions (2) pratiquées dans cette région.
This essay reads Will Herberg's Protestant-Catholic-Jew alongside Robert Bellah's "Civil Religion in America" to illuminate how mid-century thinkers constructed, rather than merely observed, a vision of, and for, American religion. Placing Herberg in direct conversation with Bellah illuminates why Herberg's religious triptych depiction of America endured while his argument for an "American Way of Life"—the prototype for Bellah's widely accepted idea of civil religion—flailed. Although Herberg's "American Way of Life" and Bellah's "Civil Religion" resemble one another as systems built on but distinct from faith traditions, they emerged from intellectual struggles with two distinct issues. Herberg's work stemmed from the challenges wrought by ethnic and religious diversity in America, while Bellah wrote out of frustration with Cold War conformity. Both men used civil religion to critique American complacency, but Herberg agonized over trite formulations of faith while Bellah derided uncritical affirmations of patriotism. Bellah's civil religion co-existed with and, more importantly, contained Herberg's "Protestant-Catholic-Jew" triad and obscured the American Way of Life. In an increasingly diverse and divisive America, Bellah's civil religion provided a more optimistic template for national self-critique, even as Herberg's American Way of Life more accurately described the limits of national self-understanding.
"This book explores religion in various spatial constellations in South Asian cities, including religious centres such as Varanasi, Madurai and Nanded, and cities not readily associated with religion, such as Mumbai and Delhi. Contributors from different disciplines discuss a large variety of urban spaces: physical and imagined, institutional and residential, built and landscaped, virtual and mediatized, historical and contemporary. In doing so, the book addresses a wide range of issues concerning the role of religion in the dynamic interplay of factors which characterize complex urban social spaces. Chapters incorporate varying degrees and forms of the religious/spiritual, ranging from invisible and incorporeal to material and explicit, embedded in and expressed as spatial politics, works of fiction, mission, pilgrimage, festivals and everyday life. Topics examined include conflictual situations involving places of worship in Delhi, inclusive religious practices in Kanpur, American Protestant mission in Madurai, the celebration of the Prophet's birthday in Lahore, gardens as imaginative spaces, the politics of religion in Varanasi, and many others. Illustrating and analysing ways and forms in which religion persists in South Asian urban contexts, this book will be of interest to researchers and students in the fields of cultural studies, the study of religions, urban studies, and South Asian Studies"--
