Suchergebnisse

Anna-Maria Schielicke beschäftigt sich mit der Frage, ob von einer Rückkehr der Religion in den öffentlichen Raum gesprochen werden kann. Der Frage liegt die Annahme zugrunde, dass Religion zunächst verschwunden war, gegenwärtig aber aufgrund bestimmter Ereignisse und öffentlich verhandelter Themen (etwa Terrorismus oder Gentechnik) wieder an Bedeutung gewinnt. Dabei kommt sie bei der Untersuchung deutscher Leitmedien anhand der quantitativen Inhaltsanalyse zu dem Ergebnis, dass ein gewisses Grundrauschen von Religionsberichterstattung zeitlich unabhängig erscheint und dass statt von einer Rückkehr eher von einem Bedeutungszuwachs von Religion gesprochen werden kann: Die Verbindung von Politik, Staat und Kirche ist in Deutschland nie ganz aufgelöst worden. In vielen Bereichen war und ist der Staat auf Leistungen der Religion und der Kirchen angewiesen. Diese beschränken sich nicht nur auf die besonders sichtbaren Sozialleistungen. Religion ist auch eine für die Gesellschaft unverzichtbare Werte-, Integrations- und Mobilisierungsgrundlage. Der Inhalt Religion und Politik Religion und Gesellschaft Religion und Medien Die Zielgruppen Dozierende und Studierende der Kommunikationswissenschaft, Politikwissenschaft, Soziologie, Theologien und Religionswissenschaft(en) Mitarbeiter in der kirchlichen Öffentlichkeitsarbeit und (Fach-)Journalisten Die Autorin Anna-Maria Schielicke ist wissenschaftliche Mitarbeiterin am Institut für Kommunikationswissenschaft der Technischen Universität Dresden

A letter to the editor concerning Alexander Shtromas's "Religion and Ethnicity in World Order" (International Journal on World Peace, 1992) takes issue with Shtromas's conceptualization of national minorities, his vision of universal ethnosegregation as the ideal new world order, his claim that ethnic homogeneity is a prerequisite for democracy, & his desire to impose ethnic engineering on vulnerable nations & states. It is asserted that national liberation & international justice can only be achieved via the institutionalization of a democratic principle that transcends ethnocentrism & embraces ethnoegalitarianism. W. Howard

L'un des traits marquants de l'Égypte post-nassérienne consiste en une volonté très nette, commune à différentes classes et couches sociales, de trouver des modèles d'analyse et des modes d'expression qui permettent de saisir la réalité quotidienne de la société et, dans un même mouvement, de la transformer et de la maîtriser. Toute une gamme de discours viennent décrire et guider la reconstruction, la réforme ou, pour les plus radicaux, la reconstitution, de la base au sommet, des structures et de la signification de la société égyptienne. On peut ainsi distinguer le discours laïque, a-religieux ou même antireligieux (c'est le discours des groupes de gauche, ainsi que celui de cet ensemble de forces hétérogènes regroupées sous l'étiquette du Wafd, ancien parti constitutionnel bourgeois libéral dominé principalement par les propriétaires terriens et quelques fractions de la bourgeoisie commerçante et industrielle) ; le discours religieux (discours des Frères Musulmans, bien sûr, et d'une série de groupes qui se réclament de l'islam) ; enfin, le discours idéologique de l'État-nation égyptien et des classes qui sont proches de lui.

In 1994, at a meeting known as the Third Forum on Tibet Work, the Chinese authorities
announced a series of restrictions on religious practice in the Tibetan Autonomous
Region. Described by many outsiders in terms of abuses of rights, in fact those measures
differed in important ways. By analysing the target, rationale and procedure of these
restrictions, it becomes clear that some were relatively routine, while others were
anomalous – their purpose was not explained by officials, the source of their authority
was not clear, or the restrictions were simply not admitted to at all. These anomalous
orders can be linked to major changes in underlying discourses of modernization and
development among officials in Tibet at the time. They reflected undeclared shifts
in attitudes to religion and cultural difference, and seeded the dramatic worsening
in state–society relations that has taken place in Tibetan areas since that time.

Introduction: Challenging the Political - Religious Actors and Religious Arguments in Liberal Democracies (Mirjam Weiberg-Salzmann and Ulrich Willems) -- Part I: Catholic-Latin states with low level or little religious pluralism -- Discursive Strategies of Catholic Churches in Assisted Reproduction Technology Regulation: Poland and Spain in Comparison (Anja Hennig) -- The Role of Religion in Debates on Embryo Research and Surrogacy in France (Jennifer Merchant) -- Embryonic Silences: Human Life Between Biomedicine, Religion, and State Authorities in Austria (Ingrid Metzler and Anna Pichelstorfer) -- Religion and Biopolitics in Ireland (Mirjam Weiberg-Salzmann) -- Part II: Protestant(-English) states with high or moderate level religious pluralism -- Biotechnology and the Non-religious Uses of God Talk (John H. Evans) -- The Political Debate on Embryo Research in New Zealand and the Role of Religious Actors and Arguments (David Gareth Jones) -- The Political Debate on Embryo Research in Australia and the Role of Religious Actors and Arguments (Frank O'Keeffe and Kevin McGovern) -- Part III: Protestant(-Scandinavian) states with low level religious pluralism -- The Status of the Human Embryo: A Case Study of Embryo Experiments and Embryo Research in Denmark (Jacob Dahl Rendtorff) -- Religion and Biopolitics in Sweden (Göran Hermerén and Mats Johansson) -- Negotiating Embryo Politics in Norway and Italy (Mirjam Weiberg-Salzmann and Massimiliano Passerini) -- Part IV: Mixed-confession states with high level religious pluralism -- The Role of Religion in the Political Debate on Embryo Research in the Netherlands (Wybo J. Dondorp and Guido M. W. R. de Wert) -- Moralizing Embryo Politics in Germany (Mirjam Weiberg-Salzmann) -- Bioethics and Biopolitics in Switzerland: Stem Cell Research and Pre-Implantation Diagnostics in the Public Discourse (Monika Bobbert and Yvonne Zelter) -- Morality Policies: How Religion and Politics Interplay in Democratic Decision-making in Belgium (Nathalie Schiffino) --

According to Eurocentric sociology, modernization is supposed to make religion secular, a functional system, or a private matter. A closer analysis of the impact of contemporary globalization on religion in Laos shows that these tendencies can only be observed in certain social groups and in certain realms of religion. Some social groups preserve or reinvent religious traditions, others construct a new identity, and some do tend towards secularism or differentiation. The paper investigates these tendencies, referring to an empirical case study. It proposes to explain them within a conceptual framework adapted to societies of the global South which focuses on the concepts of social structure, division of work, socioculture, and institution. On the basis of these concepts, the paper proposes to distinguish between different religious realms, namely, belief, performance, and knowledge. In each of these three realms, different tendencies and social distributions can be observed. (JCSA/GIGA)

The article discusses the methodological aspects of studying religion in video games. It examines the concept of "procedural religion," that is, the representations of religion via rule-systems in games, and investigates how we can formally analyze these representations. The article uses Petri Nets, a mathematical and a graphical tool for modeling, analyzing, and designing discrete event systems, in order to analyze how religion is represented in the rule-systems of two different mainstream video games— Age of Empires II, developed in the United States, and Quraish, developed in Syria. By comparing the rule-systems of both games, the article provides empirical evidence on how game rule-systems migrate between cultures and influence local game production by providing local game developers with pre-defined formulas for expressing their ideas while simultaneously limiting the scope of such expression with schematized patterns. On a more general level, the article discusses what rule-system analysis can tell us about video games as cultural and religious artifacts.

"Religion after Deliberative Democracy responds to gaps exposed by the case of religion in deliberative democratic theory. Religion's persistent visibility in political life has called for new solutions for healing deeply divided societies. In response, the author begins with Jeffrey Stout's pragmatist vision of democracy before providing a series of supplements in subsequent chapters. Past legacies are refigured in a rapprochement with Jürgen Habermas's work which is differentiated from the distinctive relevance of Hannah Arendt's Vita Activa. New developments in comparative political theology are complemented by recent systems theory approaches to institutional interactions. Peaceful protest movements are reframed in light of the trust-building capacities of minipublics. The result is reason for renewed confidence in democratic practices attuned to fostering political plurality and capable of responding to persistent religious partisanship. This book fills a crucial space in the literature on religion and democracy and will be of interest to students and scholars of philosophy of religion, theology, pragmatism, and political theory"--