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This is not a book that provides a new integrated theory of religious change in modern societies, but rather one that develops theoretical elements that contribute to the understanding of some contemporary religious developments. Most of the approaches in sociology of religion are prone to emphasise either processes of religious decline or of religious upswing. For example, secularization theory usually includes a couple of relevant factors -such as functional differentiation, economic affluence or social equality -in order to account for religious change. However, the result of such a theory's empirical analyses seems to be certain in advance, namely that the social relevance of religion is decreasing. In contrast, the religious market model devised by sociologists of religion in the US is inclined to detect everywhere processes of religious upsurge. Religion and Modernity: An International Comparison avoids a purely theoretically based perspective on religious changes. For this reason, Detlef Pollack and Gergely Rosta do not begin with theoretical propositions but with questions. The authors raise the question of how the social significance of religion in its various facets has changed in modern societies, and explain what factors and conditions have contributed to these changes. --

This volume represents a departure from the prevailing emphasis on religion and war in the medieval and early modern periods. Instead, the book explores the relationship between religion and peace in the context of Christianity, Islam, and Judaism, both as an ideal and on the practical level. The Introduction, which proposes a holistic model for analysis of violence/nonviolence-peace, provides a framework for understanding the various aspects of peacemaking during the period in question. The topics covered range from religion and diplomacy, peace movements grounded in religious ideals, the Muslim ideal of peace and actual peacemaking, Muslim-Christian treaties in the Latin East, papal policy in the Middle Ages and the twentieth century, the unique role of holy women who were spokeswomen for peace, the internal pursuit of peace in medieval Jewish society, and what fuelled religious tolerance in sixteenth-century Poland. As a whole, these chapters reflect how different societies reacted to and treated the "Other" in the context of peacemaking and overcame the conceptual gap with their ideology that promoted the belief that they possessed the one and only truth. They demonstrate that religion and religious institutions can serve as a positive influence and agents of peace. -- Provided by publisher.

Despite trends towards greater LGBTQ (lesbian, gay, bisexual, transgender, and queer) rights in industrialized democracies, the rights of sexual minorities have become increasingly politicized and restricted throughout Africa. Recognizing religion's central role in shaping attitudes toward gays and lesbians, we hypothesize that local religious diversity could expose individuals to alternative religious perspectives, engender tolerance toward marginalized communities, and therefore dislodge dogmatic beliefs about social issues. Employing cross-national Afrobarometer survey data from 33 countries with an index of district-level religious concentration, we find that respondents living in religiously pluralistic communities are 4-5 points more likely to express tolerance of homosexual neighbors (50% increase) compared to those in homogeneous locales. This effect is not driven by outlier countries, the existence of specific religious affiliations within diverse communities, respondents' religiosity, or other observable and latent factors at the country, sub-national, district, and individual level. Further robustness checks address potential threats to validity. We conclude that religious diversity can foster inclusion of sexual minorities in Africa.

For the first two decades of independence Tanzania enjoyed an apparently tolerant and cordial religious climate. But since the departure of the father of the nation, Julius Nyerere from active politics in 1985 deepening religious tensions and strains began to emerge not only between the state and major religions in the country but also inter and intra-religious strife became common. Since then the country has witnessed deepening state-religious tensions and inter- and intra-religious schisms and conflicts. This paper outlines the contentious relations between the two main religious faiths (Islam and Christianity) vis-à-vis the state since colonial times (German and British) to the seemingly tranquil ujamaa period and the more contentious post- liberalisation era. Key words: Tanganyika; Tanzania; German; British; Colonial; Religion; State; Relations; Christianity; Islam Resumé: Pour les deux premières décennies de l'indépendance, la Tanzanie a connu une atmosphère religieuse apparemment tolérante et chaleureuse. Mais depuis le départ du Père de la nation, Julius Nyerere des politiques actives en 1985, des tensions et des souches religieuses ont commencé à émerger. Les aggravations sont apparues entre l'Etat et les grandes religions dans le pays, et les conflits inter et intra-religieux sont devenu communs. Depuis, le pays a été témoin de l'approfondissement des tensions état-religieuses, des schismes et des conflits inter-et intra-religieux. Le présent article décrit les relations controversées entre les deux principales confessions religieuses (Islam et christianisme) vis-à-vis de l'Etat depuis l'époque coloniale (Allemagne et Angleterre) jusqu'à la période apparemment tranquille d'Ujamaa et l'ère post-coloniale la plus controversée . Mots-clés: Tanganyika; Tanzanie; Allemagne; Angleterre; Colonial; Religion; Etat; Relations; Christianisme; Islam

In his article "Morality and Modern War," published last December, John Courtney Murray anatomized several of the central elements of the problem—and he did it in his characteristically clear and coolheaded way. Beyond this, he argued that there is a sane middle ground between the extremes of pacifism and bellicism, and that the health of the nations demand that they occupy this middle ground. I have no inclination to part company with Father Murray's judiciousness and perceptiveness, in order to traffic either with sentimentalists or with cynics, with those who piously believe that love can dispense with force or with those who scornfully believe that love, and even justice, merely complicate the efficient and decisive use of force in pursuit of national self-interest. Accordingly the questions which I raise here reflect, I hope, great sympathy for the stabilizing and moderating claims of reason, whose voice is too seldom and too impatiently heard in the land in our troubled times.

The principle behind this book is to demonstrate to the reader the range of elements that come in to play when one considers themes such as conflict, religion and culture in relation to tourism. The book provides an assessment of the increasing linkages and interconnections between religious tourism and secular spaces on a global stage. The book is presented in three main parts. Part I is comprised of four theoretical chapters that lay the foundation of the book. Part II provides four chapters on places were followers of particular faiths can once again celebrate their beliefs after restrictions and laws have been relaxed or removed. Thus, while all of the chapters discuss historical situations whereby religious and pilgrimage activities were in conflict with the status quo, nowadays, these locations are developing burgeoning religious tourism products. Part III presents a set of five chapters, outlining various conflicts related to religious tourism and pilgrimage, all with an interesting connection to the concept of 'other'.

The 1787 Constitution and its first amendment guarantee Church-State separation and freedom of conscience for the citizens. Nevertheless the United States is not "laic" in the French way. The frontier between religion and politics is not that impervious for since the XVIIIth century's national creation a civic religion that sacralizes the Nation (rather the state which warrants the Nation's perenniality) has been giving citizens a common faith, having its own myths, its own rituals and its own saints. This civic religion has two primary functions: it legitimizes the Nation by giving it God as a protecting and guiding godfather; it concretizes the nation itself by taking the place of missing elements such as a territory, ancestors, a common history, a homogeneous culture, a common past.
Civic religion is diffused by the clergy of the revealed religions as well as by politicians. The ever tighter alliance between fundamentalist movements and political conservatives drives it over the very limits of Church-State separation.
Civic religion has overcome the shocks of recent American history (Watergate, Vietnam war, ...) that shook it momentarily but till now didn't find a way out in its attempts to transcend the contradictions of a multi-cultural society within which inequalities go deeper and deeper.

'Handbook of Religion and Health' has become the seminal research text on religion, spirituality, and health, outlining a rational argument for the connection between religion and health. For the past two decades, this handbook has been the most cited of all references on religion and health. This third edition covers the best research published through 2021 with an emphasis on prospective studies and randomised controlled trials. This volume examines research on the relationship between religion and health outcomes, surveys the historical connections between religion and health, and discusses the distinction between the terms 'religion' and 'spirituality' in research and clinical practice.

Preface David C. Lewis Introduction He Ming Part 1: Ethnicity and Migration 1 Transnational Migration and Ethnic-group Identity in the Context of Globalization: Issues raised by case studies from the border regions of Southwest China He Ming 2 The Cultural Adaptation of the Wa Floating Population -- A case study of Damasan village in Ximeng, Yunnan Yuan E 3 Difficulties in Development at a Nation's Margin Ma Chongwei and Zhang Zhenwei 4 Historical Heritage and the Construction of Historical Identity of Ethnic Groups in Mountainous Regions of Yunnan -- The Case of the De'ang Nationality Li Xiaobin and Yuan Lihua Part 2: Ethnicity and Marriage 5 Changing History, with the Same Root -- A Case study on Marriage Customs in Nagu, a town in Yunnan Gui Rong and Zhang Xiaoyan 6 Interpretations of the Social and Cultural Meanings of Dowry among the Miao People -- Based on the example of Bajiaoqing Village in Fumin County of Yunnan Province Li Xin and Yang Liyun Part 3: Christianity 7 The role of Christianity in the prohibition of opium in Yunnan in the late Qing Dynasty and the Republic of China periods Zhu Yingzhan 8 From school to village: An Anthropological Analysis of Ethnic Minority Cultural Identity in Guangshan Ma Juli 9 Transnational Hmong Protestant Evangelism in Mainland Southeast Asia Prasit Leepreecha Part 4: Islam 10 Muslim Diversity and Localization: The Hui Ethnic Group in Yunnan Feng Yu 11 Cultural Change and Adaptation of the Hui People in the Diqingzang Region of Yunnan Li Zhinong Part 5: Other Religions 12 Functions of Magic in Contemporary Sharen Society -- A Case Study on Magic among the Sharen of Babao Township Tan Xiaoxia 13 The Custom of 'Secondary Burial' through the interaction between Tibetan Buddhism and Confucian Culture -- a Case Study of Benzilan Tibetan Village in Deqin County, Diqing Prefecture, Yunnan Province Li Zhinong and Qiao Wenhong

Before discussing Vietnam: Crisis of Conscience and the effort it represents, it is well to say something about the diversity within the religious community and its concern for peace. Most of what follows does not deal, for instance, with those who espouse the position of absolute pacifism nor with the historic "peace churches" such as the Friends, Mennonites and others. (But even in these instances discretion is necessary since some of the "peace churches" [e.g., the Friends] are active in the political sphere and some of the groups originally formed by pacifist impetus [e.g., Fellowship of Reconciliation] are increasingly open to those who enter the quest for world peace from a different direction.)

Freedom of religion and belief is one of the strongest rights contained in the International Covenant on Civil and Political Rights (ICCPR), but simultaneously one of the most elusive. Article 18 of the ICCPR protects "theistic, non-theistic and atheistic beliefs, as well as the right not to profess any religion or belief." And yet jurisprudence is yet to fully explore the capacity of this right to stand up to the challenge of meaningfully protecting freedom of religion and belief across the spectrum of worldviews. At the outset of this thesis, a brief history of religious persecution is offered as a backdrop to the emergence of the human right to freedom of religion and belief, before that human right in its present form is unpacked. The compatibility and incompatibility of freedom of religion and belief and other human rights is explored, with reference to some religious approaches to understanding rights. Pluralism is ultimately identified as a key value in balancing conflicts that may arise between different approaches. The human rights obligations of non-state religious actors are then discussed, before asserting that there is a hierarchy of religion and belief in the practice of international human rights law. Despite the fact that article 18 provides for the equal protection of those who believe in one God, those who believe in many gods and those who believe in no god, monotheists are asserted to occupy the highest rung of the hierarchy, with new religions that have not yet become entrenched in history and atheists below them. This assertion is further explored through case study chapters. A case study on proselytism determines the point at which proselytism, as a manifestation of a person's religion or beliefs, becomes coercion of another person that should be limited. In the following case study chapter on hate speech, it is found that persons who are hated for their religion are more likely to be protected than those who are hated by the religious. The beliefs and traits of parties concerned are thus found to have more bearing on legal decisions than whether or not the hate speech at issue incites violence. The third and final case study chapter considers the conflict between a child's right to enjoy religious freedom with the right of her parent to impose a religion or belief upon her. By exploring this tension through analysis of education and the religious circumcision of infants, it is asserted that international human rights law protects parents' religious rights vis-à-vis their child, above the child's own rights and freedoms. It is then considered whether the hierarchy of religion and belief is justified. From a rights-based perspective premised on the value of individual freedoms above ideology, the conclusion reached is that such a hierarchy is indefensible and may serve to entrench the vulnerability of people on the basis of their religion or belief. In order to level the hierarchy at play, freedom from religion is ultimately offered as the measure of freedom of religion and belief. Freedom of religion and belief is only meaningful when an individual is free to choose, change, maintain or reject any religion or belief or even profess atheism, and when the rights of people around him are protected from harmful manifestations of his choice.