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Studies of Northern Ireland's ex-combatants ignore religion, while advocates of religious interventions in transitional justice exaggerate its influence. Using interview data with ex-combatants, this book explores religious influences upon violence and peace, and develops a model for evaluating the role of religion in transitional justice.

Am 20. Juni 2024 findet an der Universität Münster ein Workshop zum Thema "Religion and Democratic Theory: Which Institutions for Legitimate Decisions on Religion?" statt. Dabei geht es um die Frage, wie religionspolitische Entscheidungen etwa über religiöse Symbole in der Öffentlichkeit oder Religionsunterricht getroffen werden sollten und welche Institutionen dafür geeignet sind. Der Workshop verbindet […]

Der Band thematisiert die gesellschaftliche Rolle der Religion, die heute grundsätzlich unter widersprüchlichen Vorzeichen steht: Einerseits hält sich nach wie vor die Vorstellung vom Siegeszug der Säkularisierung, der zufolge die Bedeutung von Religion für die Gesellschaft insgesamt abnimmt. Andererseits wird behauptet, dass die Säkularisierung ein Mythos ist, der sich einer notorischen Unterschätzung der Beharrungs- und Wandlungsfähigkeit von Religion verdankt. In diesem Spannungsfeld verorten und diskutieren die Beiträge das omnipräsente Narrativ von der Wiederkehr der Religion unter theoretischen und empirischen Gesichtspunkten. < Der Inhalt Mit Beiträgen von Philipp W. Hildmann, Oliver Hidalgo, Markus Krienke, Andreas Nix, Jochen Bohn, Johannes Fioole, Michael Reder, Hanna Pfeifer, Gert Pickel, Anja Hennig, Michael Minkenberg, Zeynep Yanasmayan, Maximilian Overbeck, Maria Grazia Martino, Konstantinos Papastathis, Christo Karabadjakov, Said AlDailami, Holger Zapf, Tingjian Cai. Die Zielgruppen · Politikwissenschaftlerinnen und Politikwissenschaftler · Religionswissenschaftlerinnen und Religionswissenschaftler Die Herausgeber Dr. Holger Zapf ist Akademischer Rat am Institut für Politikwissenschaft der Universität Göttingen. Dr. Oliver Hidalgo ist Privatdozent am Institut für Politikwissenschaft der Universität Regensburg. Dr. Philipp W. Hildmann ist Beauftragter für Interkulturellen Dialog und Leiter des Büros der Stiftungsvorsitzenden der Hanns-Seidel-Stiftung in München

Las esferas míticas y litúrgicas que sustentan las secularizadas sociedades hipermodernas son religiosas, sin ser necesariamente sobrenaturales. La presencia de esta religión civil, que incluye un modo popular de conocimiento del mundo compatible con el cientifismo predominante, es crucial. Consiste en un proceso de consagración de ciertos aspectos profanos de la vida social en rituales públicos que confieren poder o refuerzan la identidad y el orden en una colectividad socialmente heterogénea. Se describen los rasgos básicos de toda religión civil contemporánea. Se pone de manifiesto que, debido a que su trascendentalismo es mundano, la religión civil podría formar parte de la lógica situacional de la racionalidad.

Philosophy deals with the fundamental questions of life, including the nature of knowledge, the basis of morality and politics, and the rational analysis of religious beliefs. The study of Religion introduces students to the various historical and contemporary expressions of diverse religious traditions as a dimension of the human experience. The collection is composed of pamphlets, booklets, and a course announcement.

The following article deconstructs (and demystifies) Halal with a view to unraveling how the religious, racial, economic, and ethico-political are articulated in and around material technologies of meat production and bodily techniques of religious consumption/the consumption of religion. It, thus, attempts to rethink the nexus of food, politics, and contesting visions of the sacred and the profane, from within the folds of the global and global Islam. Halal emerges as a terrain replete with paradigmatic juridical and political questions about the impasses of social and culinary conviviality and cosmopolitanism. Although there is certainly nothing new about religious taboos on food on the body, Halal is far from being a personal or strictly communal set of strictures and practices. On the contrary, global Halal emerges as a new agonistic field typified by charged debates concerning the place of secularism, recognition, and "food diversity" in the global marketplace. This paper offers a cartography, both phenomenological and social scientific, of this multi-tiered site of meat, power, and belief.

In this article, I discuss the relationships between ethnicity and religion, based on anthropological studies of religions in the urban context. I also discuss the transformations of these studies since the 1970s. Since I have myself contributed to this field of studies, my own experience as a researcher must be taken into account. I focus on the uses of the categories of ethnicity and religion during two distinct periods in the history of Brazilian anthropology. In each of these periods, I point out significant transformations in the way Brazilian researchers describe themselves and how they conceive the relationship between their research topics and the city.

This book argues that relationships between religion and development in faith-based development work are constructed through repeated processes of negotiation. Rather than being a neat and tidy relationship, faith-based development work is complex and multifaceted: an ongoing series of negotiations between theological interpretations and theories of human development; between identities as professional practitioners and as believers; between different religious traditions at local, regional and international levels; and between institutional structures and individual agency. In particular, the book draws on a deep ethnographic study of Christian faith-based development work in the Bolivian Andes. The case study highlights the importance of seeing theological interpretations as being firmly embedded in local religious and cultural systems involved in a constant process of identity construction. Overall, the book argues that religion should not be seen as homogeneous, or either 'good' or 'bad' for development; instead, we must recognise that institutional faith-based identities are constructed in many ways, formal, theological and interpersonal, and any tensions between 'religious' and 'development' goals must be worked through in an ongoing recognition of that complexity. This book will be of interest to researchers working in development studies and religious studies, as well as to practitioners and policymakers with an interest in faith-based development work.

GenX Religion is the first in-depth collection on this generation's religious experience. The contributors, mostly GenXers themselves, offer both a disciplined methodology and a valuable insider's sensitivity as they examine the differences between GenX religion and ""traditional"" religious avenues