Suchergebnisse

Although Islamism is helping to shape political transitions in the Arab world, this does not foreclose the possibilities of democratization.

'How does religion relate to international relations theory?" is a question circulating in International Relations. This essay considers the possibility that there is no universal definition of religion. This means that, in an important sense, the preceding question makes no sense. If the categories of religion and politics are the products of complex cultural, historical, religious and political negotiations, then what we need to ask is how do these categories become authoritative in particular times and places, and with what political consequences? To define the secular and the religious is a project with political implications. Religion participates with political authority in ever-changing formations that fail to align neatly with secular modernist assumptions. This essay takes a closer look at these assumptions. Adapted from the source document.

Governing Islam traces the colonial roots of contemporary struggles between Islam and secularism in India, Pakistan, and Bangladesh. The book uncovers the paradoxical workings of colonial laws that promised to separate secular and religious spheres, but instead fostered their vexed entanglement. It shows how religious laws governing families became embroiled with secular laws governing markets, and how calls to protect religious liberties clashed with freedom of the press. By following these interactions, Stephens asks us to reconsider where law is and what it is. Her narrative weaves between state courts, Islamic fatwas on ritual performance, and intimate marital disputes to reveal how deeply law penetrates everyday life. In her hands, law also serves many masters - from British officials to Islamic jurists to aggrieved Muslim wives. The resulting study shows how the neglected field of Muslim law in South Asia is essential to understanding current crises in global secularism

Abstract
The article deals with issues related to the phenomena of secularization and secularism in the Free State of Bavaria. The analysis includes changes in attitudes towards religion in recent years, the perception of church institutions and the transformation of religiousness, and the partial disappearance of religiousness and the effects of multiculturalism in the context of the attachment to tradition and the strong cultivation of the Bavarian cultural identity.

AbstractThe article introduces the concept of "milleticsecularism" which invokes the Ottomanmilletsystem to refer to divergent and competing transnational collective identities, loyalties, and frames of reference coexisting within the same nation-state. These identities are conceptualized as resembling the way religious communities functioned under the Ottomanmilletsystem but in a reverse, upended way, as today Muslims are the minority in a pluralist society and secular state governed on the basis of non-Muslim procedures and values symbolically overarched by Orthodox Christianity. Foregrounding the case of Bulgaria, the article highlights the role of the Ottoman legacy vis-à-vis Orthodox Christian heritage for the accommodation of diversity. Milletic secularism draws on the implicit social knowledge that evokes differing antecedents and values underlying the shared identities of Christians and Muslims. Since the 1990s, after half a century dominated by the "secular religion" of Communism, the intersection of religion and politics in Bulgaria is reshaped by the reemergence of religion as a structural force. Milletic secularism has both integrative and emancipatory potential, fostered and challenged today by a variety of factors. Among them, this article foregrounds the increasingly transnational Sunnī Muslim identity and the ongoing re-Islamization in the form of Ḥanafism and Salafism.

Jansen's book shows how even the most sophisticated academic views defending secularism and assimilation remain rooted in unexamined 'modernist dichotomies' inherited from French (and to some extent, European) modernism -- Publisher's description.

Are Jews today still the carriers of a single and identical collective identity and do they still constitute a single people? This two-fold question arises when one compares a Hassidi Habad from Brooklyn, a Jewish professor at a secular university in Brussels, a traditional Yemeni Jew still living in Sana'a, a Galilee kibbutznik, or a Russian Jew in Novossibirsk. Is there still today a significant relationship between these individuals who all subscribe to Judaism? The analysis shows that the Jewish identity is multiple and can be explained by considering all variants as "surface structures" of the three universal "deep structures" central to the notion of collective identity, namely, collective commitment, perceptions of the collective's singularity, and positioning vis-à-vis "others."