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ObjectiveExisting literature suggests that religious organizations provide institutional resources and civic skills that facilitate collective action. This study expands this effort by investigating the role of specific religious practices on forms of political engagement and comparing them with secular equivalents.MethodsData used are from Wave IV of the Baylor Religion Survey (n = 1,572) Pearson correlations to explore bivariate relationships and then we present binary logistic regression models for predicting protest engagement.ResultsResults indicate participation in community‐based religious activities, such as prayer groups or Bible studies, is a robust predictor of traditional means of political participation such as participating in a voter registration drive. The religiously unaffiliated are more likely to engage in protest and other distinct political activities.ConclusionWe argue that these divergent processes of political socialization generate two opposite forms of "political habitus" in U.S. culture, and contribute significantly to a historically polarized electorate. These findings also provide an inferential technique for predicting mobilization and/or political engagement style based on religious markers.

This paper seeks to contribute to an understanding of the dynamics of religion in social mobilization. It argues that existing approaches to the study of the role of religion in social mobilization have been insufficiently nuanced and have failed to probe the multiple and often contradictory influences that religion can have on mobilization channels. On the basis of three qualitative case studies, from Malaysia, Bangladesh and the United Kingdom, we identify three key ingredients for religion to act as a catalyst for social mobilization: theological resources, sacred spaces, and their interaction with the wider context. This leads us to conclude that the boundaries of the 'religious' dimension of social mobilization are fluid, and that the religious element of social mobilization can never be disentangled from its social and political context.

Der Beitrag befasst sich mit den Zusammenhängen zwischen Konflikt, Religion und Gewalt, die in den Sozialwissenschaften kontrovers diskutiert werden. Die vorgestellten Thesen lassen sich drei Gruppen zuordnen: Die Primordialisten sehen in der Religion eine eigenständige Wirkmacht, die Instrumentalisten lehnen dies ab, während die Konstruktivsten - zu denen auch die Autoren zählen - die Rolle der Religion differenzierter betrachten. Nach ihrer Auffassung spielen religiöse Faktoren vergleichsweise etwa zu sozioökonomischen Bedingungen als Konfliktauslöser eine eher untergeordnete Rolle, sie können jedoch den Verlauf von Konflikten wesentlich beeinflussen. Eine gewalteskalierende Wirkung religiöser Überzeugungen in sozialen Konflikten kann durch verschiedene Strategien kontrolliert oder verringert werden: Entwicklung und Demokratisierung (durch Wirtschaftswachstum und Teilhabe), Einschüchterung und Unterdrückung (durch militärische Abschreckung bzw. Verfolgung) und Dialog (durch moralische Aufklärung bzw. Überredung). In der Dialogstrategie geht es vor allem um Stärkung der Gruppe der Gemäßigten in der Gesellschaft. Darin liegt die friedensförderliche Chance der großen Religionsgemeinschaften. die Gewalt ablehnen und Frieden und Respekt vor Andersgläubigen fordern. Selbst wenn der Einfluss von Religionsgemeinschaften auf die Politik nicht überschätzt werden sollte, gilt es jedoch, diese zivilisierende Seite der großen Religionen im Bewusstsein ihrer Anhänger zu stärken. (ICH2)

Powers of Distinction is an account of the elemental character of religion and modernity, a conceptual history that aims to clarify the commitments involved in these terms. Deep in their operating systems, it argues, are dualisms of opposition and identity that cannot be reconciled with the forms of life they ostensibly support. There is a missing position, neither non-dualism nor multiplication but a second dualism constitutive of mutual relation--relation that risks contestation and even violence but also supports modernity's most innovative ideals: democracy, criticism, and interpretation. In readings from Abraham to the present, Powers of Distinction recovers this dualism in its difference from its shadow partners. From Abraham we get the biblical call to give up tribal belonging for a promised land of covenantal relation. But modernity, inclusive of this call, is also the principle that critiques the promise as what divides self from other, us from them. Drawing on a long tradition of thinkers and scholars even as it breaks new ground, this book offers a new way of understanding modernity as an ethical claim about our world, a philosophy of the powers of distinction to include rather than to divide.

This book investigates the role of religion in the context of the COVID-19 pandemic in Southern Africa. Building on a diverse range of methodologies and disciplinary approaches, the book reflects on how religion, politics and health have interfaced in Southern African contexts, when faced with the sudden public health emergency caused by the pandemic. Religious actors have played a key role on the frontline throughout the pandemic, sometimes posing roadblocks to public health messaging, but more often deploying their resources to help provide effective and timely responses. Drawing on case studies from African indigenous knowledge systems, Islam, Rastafari and various forms of Christianity, this book provides important reflections on the role of religion in crisis response. This book will be of interest to researchers across the fields of African Studies, Health, Politics and Religious Studies.

Cette monographie constitue le premier ouvrage qui rend compte des rapports entre la religion et l'ordre juridique au sein de l'Union européenne. Il analyse l'influence de la religion sur le droit et les limites exigées par l'Union européenne. Il dresse le tableau des principes laïcs et religieux de l'ordre public de l'Union européenne et examine comment ces principes discordants ont été réconciliés dans la réglementation européenne et la jurisprudence de la Cour de justice de l'Union européenne. Il évalue aussi l'interaction entre la législation nationale des États membres et les exigences

"Using a three-part structure focused on the major historical subjects of the Inquisition, the Reformation and witchcraft, Christopher Kissane examines the relationship between food and religion in early modern Europe. Food, Religion and Communities in Early Modern Europe employs three key case studies in Castile, Zurich and Shetland to explore what food can reveal about the wider social and cultural history of early modern communities undergoing religious upheaval. Issues of identity, gender, cultural symbolism and community relations are analysed in a number of different contexts. The book also surveys the place of food in history and argues the need for historians not only to think more about food, but also with food in order to gain novel insights into historical issues. This is an important study for food historians and anyone seeking to understand the significant issues and events in early modern Europe from a fresh perspective."--Page 4 of cover

The world-wide aspects of Christianity -- The world-wide effects of Christianity -- Christian theism, as the basis of a universal religion -- The universal book -- The universal man and Saviour -- The historic character of Christianity as confirming its claims to world-wide authority -- The World's first parliament of religions. ; Mode of access: Internet.

Traditional Protestant religious practice is on the wane in the United States of America. For various reasons, many of the institutions that formed centuries or even millennia ago are no longer fulfilling the yearnings of the current generation of seekers. Still, the news of religion's imminent demise is premature. A search for self-transcendence, both through a commitment to some form of practice associated with the examined life and within a community of likeminded practitioners, has not withered away. This study of the diverse congregations in the Los Angeles neighborhood of Los Feliz yields a complex—and dynamic—picture of the potential future of American religion.

The plans of the Scottish Executive/Government for the independence of Scotland, which are very sketchy, are explored in relation to desire to retain the monarchy. The Scottish Parliament has expressed support for the removal of religious discrimination from succession to the throne and instituted an alternative state religion—measures which suggest an alternative relationship between religion and the monarchy will be required in an independent Scotland. Repealing the Act of Union will require decisions as to whether the monarchy remains as Christian, Protestant and Presbyterian in Scotland or whether some alternative religious or secular arrangements will be developed. Accepting the existing religious settlement of the monarchy, or varying it, will generate challenging issues for a Scottish administration that is seeking to be more religiously inclusive.

El punto de partida ha sido la fijación del concepto de "religión política, distinguiéndolo de la religión cívica, que se limita a servir de agente de legitimación a un marco institucional. La religión política implica una relación más honda, una "religación" que hace de aquél que se adhiere al movimiento político-religioso un creyente, antes que un simple afiliado, convirtiéndose en la base de su comportamiento político y social. En el mundo contemporáneo, la religión política surge, bien a partir de un núcleo religioso, como la creencia islámica o ciertas formas de budismo o catolicismos integristas, que implican lo que denomino una actitud isidoriana, es decir, servidumbre del poder político a la religión. Esto es, la adopción que hace un movimiento político de la dimensión religiosa. La exposición de casos se inicia con las religiones que asumen una dimensión del poder político, en especial el Islam. Sigue el análisis con el papel desempeñado por la religión política, en la configuración de movimientos totalitarios del siglo XX, comunismos y variantes del fascismo. También se estudian casos, en que el ensayo de religión política no se consolida como el franquismo en España. El desarrollo se cierra con el planteamiento general de las relaciones entre el nacionalismo, creencia religiosa y violencia, con especial referencia al caso del nacionalismo vasco. ; Objective: The central theme of this seminar is the concept of"political religion" as distinct from "civic religion" which legitimizes a given institutional context. Political religion implies a more profound relationship; it produces a "religiousization" or conversion of the individual into a member of a political religious movement rather than a member of a sole political organization; this affiliation becomes the base of the member' s political and social behavior. In the contemporary world, political religion develops from a religious nucleus, like Islam, certain forms of Buddhism or fundamentalist Catholicism. This implies what l refer to as an isidorian attitude, that is to say, a subservience of political power to religion. In other words, it is the adoption of the religious dimension by a political movement. The series of seminars will begin with examples of how these manifestations first appear in religions which adopt a facet of polítical power, especially in the case of Islam. My analysis continues with the role political religion plays in the configuration of the totalitarian movements of the XXth century like Communisms and varieties of Fascism. I will also examine cases where política! religious projects did not consolidate like "Franquismo" in Spain. The seminar concludes with a general overview of the relationship between nationalism, religious belief and violence with direct reference to Basquc nationalism.

Intro -- Half Title -- Series Page -- Title Page -- Copyright Page -- Contents -- Illustrations -- Figures -- Tables -- Contributors -- Preface -- Mapping migration and religion in the twenty-first century -- Acknowledgements -- Introduction -- Chapter 1: Global migration, religious diversity and integration in regions of the West: Challenging a 'Westphalian' circumstance -- Migration, diversity and integration in contemporary global society -- The nature of migration in the context of nineteenth- to mid-twentieth-century global society -- Globalizing reconstruction of religions and states -- Developing a 'Westphalian' model of difference -- The complex glocalization of religions and (nation-)states -- The difference of migration in the post-Second World War era -- Religious and cultural diversity in Western countries: From assimilation/exclusion to integration -- The four British settler societies -- Western European societies -- Conclusion -- Chapter 2: Sikh activism in diaspora: Migration and representation -- Introduction -- Early Sikh activism: Institutions and religious symbols -- 1984: The ongoing impact of Blue Star -- Post 9/11: Hate crimes and securitization -- Conclusion -- Chapter 3: Shifting religiosity of Polish immigrants in Ireland: Between alienation and revitalization of religion -- Theoretical background -- Irish and Polish socio-religious patterns -- Methodology -- Results -- Discussion -- Conclusion -- Acknowledgement -- Chapter 4: Polish diasporic Catholicism in Scotland -- Introduction -- Diasporic religion -- Network of autonomous parishes -- Religious-cum-patriotic songs -- Metaphor of the pilgrim -- Festive rituals and rites of passage -- Sacred artefacts with national meaning -- Conclusion -- Chapter 5: Korean Christians in the diaspora: Resilience, migration and religion -- Introduction -- Data material and methods.

The eighth chapter of the Book IV of the Social Contract, entitled "On the Civil Religion", still remains problematic. Jean-Jacques Rousseau seems to have invented the concept of "civil religion" to find a way to guarantee the fidelity of each citizen to the Sovereign. But what is this "civil religion" precisely? By what kind of means can this religion guarantee the citizens' fidelity? To solve these problems, we will examine the expression used by Rousseau which seems to summarize precisely the essence of the "civil religion": the "sentiments of sociability [sentiments de sociabilité]." We will be able to show the importance of this expression only after a detailed exploration of its historical and philosophical context, which can be divided into four Parts: Part I will offer an analysis of the concept of "sentiment" used by Rousseau in the late 1750s. This Part will also show the philosophical background of this concept. Part II will describe the historical background of the writing and the publication of the Social Contract, focusing on the chapter "On the Civil Religion." Part III will offer a detailed examination of the concept of "sociability:" we will verify the theoretical and polemical aspect of this concept, as it is used by Rousseau. Part IV will offer a detailed analysis and commentary of the chapter "On the Civil Religion" of the Social Contract, weaving together the various threads of the explanations provided in the previous parts. As a whole, this dissertation asserts that religion was a necessary component of Rousseau's political system, insofar as it provided a tool to generate self-contradiction and, as its consequence, moral thought and moral choice in the citizens' conscience. ; L'avant-dernier chapitre du Contrat social, intitulé « De la Religion civile », est un texte qui suscite encore de nombreuses polémiques. Jean-Jacques Rousseau semble avoir inventé la notion de « religion civile » pour trouver un moyen de garantir au Souverain la fidélité de chaque citoyen. Mais qu'est-ce précisément ...

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