Suchergebnisse

Anthropologists have been almost unanimous in rejecting the universalist claims of secularization theory. They have, however, engaged with notions of secularism (a political ideology of church-state separation) and secularity (a culture and habitus of areligiousness). In this article, four such approaches are sketched: Talal Asad's analysis of the interpenetration of secularism and history throughout Western history, studies of secularism as state ideology in Turkey and elsewhere, studies of secularism as an ideology of social closure against Islam in contemporary Western Europe, and studies of the role of secularity in the formerly socialist countries in the aftermath of an atheist state policy. Conclusions drawn from these approaches may point the way toward a more synchronized anthropological engagement with the secular as both an analytical and a folk concept.

Anthropologists have been almost unanimous in rejecting the universalist claims of secularization theory. They have, however, engaged with notions of secularism (a political ideology of church-state separation) and secularity (a culture and habitus of areligiousness). In this article, four such approaches are sketched: Talal Asad's analysis of the interpenetration of secularism and history throughout Western history, studies of secularism as state ideology in Turkey and elsewhere, studies of secularism as an ideology of social closure against Islam in contemporary Western Europe, and studies of the role of secularity in the formerly socialist countries in the aftermath of an atheist state policy. Conclusions drawn from these approaches may point the way toward a more synchronized anthropological engagement with the secular as both an analytical and a folk concept.

Anthropologists have been almost unanimous in rejecting the universalist claims of secularization theory. They have, however, engaged with notions of secularism (a political ideology of church-state separation) and secularity (a culture and habitus of areligiousness). In this article, four such approaches are sketched: Talal Asad's analysis of the interpenetration of secularism and history throughout Western history, studies of secularism as state ideology in Turkey and elsewhere, studies of secularism as an ideology of social closure against Islam in contemporary Western Europe, and studies of the role of secularity in the formerly socialist countries in the aftermath of an atheist state policy. Conclusions drawn from these approaches may point the way toward a more synchronized anthropological engagement with the secular as both an analytical and a folk concept.

"This book explores the world of religion, spirituality and secularity among the Millennial generation in the U.S. and Canada, with a focus on the ways Millennials are doing (non-)religion differently in their social lives compared with their parents and grandparents. It considers the influences exercised on the (non-)religious and spiritual landscapes of young adults in North America by the digital age, precarious work, growing pluralism, extreme individualism, environmental crisis, advanced urbanism, expanded higher education, emerging adulthood, and a secular age. Based on extensive primary and secondary quantitative data, complemented with high-quality qualitative research, including interviews and focus groups, this book offers cross-national comparisons between the U.S. and Canada to highlight the impact of different social environments on the experience of religion, spirituality and secularity among the continent's most numerous generation. As such, it will appeal to scholars of religion and sociology, with interests in religious and societal change as well as in religious practice among young adults"--

This essay examines the process of revival of Han Buddhist communities since 1978 under the state-planned acceleration of urban gentrification in Shanghai. After examining data from 120 temples together with ethnographic research in two downtown temples, the author finds two key changes in urban Buddhism: First, political constructions cause an increasing divide between the city center and suburban areas in the religious spaces of Buddhism. The mainstreaming of Buddhism in the downtown areas has appeared under a new drive of economic and cultural gentrification that has generated different physical and social neighborhoods. Second, not confined to being iconized as tourist sites, temple-centered Buddhism led by abbots is engaged in "niche-switching" between attracting commuters and visitors and attending to temple-based devotees, thereby negotiating their social positions in the commercial zones. The results indicate how the neighborhood has become less important once temples extend their membership's non-geographic ties.

Peculiarities and differences of the religious studies and religious (spiritual)education, its nowadays status in Ukraine are explored. The author proves thenecessity and legitimateness of secularism and afterwards religious studies orientation of the state educational system in Ukraine. ; У статті розкриваються особливості і відмінністьрелігієзнавчої та релігійної (духовної) освіти, їх нинішній стан в Україні. Обґрунтовується необхідністьі правомірності світськості, а відтак релігієзнавчостівсієї системи державної освіти країни.

Recent developments have made many social scientists and commentators wonder whether the United States is still a relatively modern, secular, and democratic society. Instead, America shows signs of the cultural despair that preceded the rise of fascism in Nazi Germany. Taking a careful look at such critical moments as the assassination of John F. Kennedy, the Depression, the assassination of President Lincoln, and the eves both of the Civil War and of the American Revolution, this book shows that Americans have long shown authoritarian and even fascist tendencies: signs of despair that the nati

AbstractThis article argues that the Christian ambivalence towards the Jews throughout history lies at the heart of the difficulties liberal societies are having today in accommodating religious diversity, but also more broadly, in discussing issues pertaining to religion and secularity in a nuanced way. After a brief summary of the characteristics of Christian supersessionism, the article first explores the modern concept of religion as a product of Protestant Christianity and thus as a category that inherently privileges a Christian perspective. Although the specific associations to Christians versus Jews have become less pronounced, the inherited dichotomies (archaic/enlightened, material/spiritual, particular/universal, etc.) live on and continue to shape attitudes towards what is perceived as more and less desirable forms of religion in contemporary Western societies – as mirrored in the widespread political rhetoric claiming that Islam is not 'compatible' with Western culture. However, to understand the full dimensions of the mechanisms guiding the public discourse on religion post-9/11, it is important also to recognize the extent to which not only the modern concept of religion but also of secularity is based on a supersessionary logic. Hence the second part of the article explores how the religious and the secular today jointly serve to uphold a hierarchical cultural order, where certain practices and values gain the upper hand by being associated with terms such as 'rational', 'progressive' or 'Human Rights', while other practices and values are framed as incompatible with these terms.

Christian communication and the various dimensions of language are profoundly connected and interchangeably used in a multifaceted cultural setting. Christian churches in South Africa, similar to any other African countries, profess their philosophies, passions, and beliefs to multi-cultural congregations through the use of sacred languages and communication. This study posits that the uprising of Pentecostal churches has paved the way for nonspiritual dialectic languages and has also greatly lessened spiritual communication. As a result, the study highlights the relationship between language and religious communication among Pentecostal churches in a culturally diverse environment. This study employs a qualitative approach, through the gathering and categorisation of information between 20 churches located in Durban, South Africa to recognise Christian communication and the influence of secular linguistic features and their relationships with spirituality. This study has found that there are different forms and secular dimensions of language which differ from spiritual language and Christian communication. The study reveals that as modern Christian churches emerge, a revolutionised communication has evolved as compared to the language of orthodox churches. The study recommends that the use of language for religious communication and discourse should necessitate expounding spiritual values and courses of action.

A growing number of Jews identify themselves as secular or "somewhat secular." Is this expansive definition of Jewishness a new phenomenon? What are its roots? This insightful book provides an overview of a profound development in the evolving history of Jewish life in America

This article highlights a 'soft' distinction in the regulation of human conduct which emerged through various epochs of Islamicate history: between adab as the marker of an ethical and literary tradition, on the one hand, and the normative claims covered by shari'a and drawing particularly on the exemplary sayings of Prophet Muhammad, the hadith corpus, on the other. Adab became a counterpoint to the hadith-shari'a discourse by relying on non-Prophetic and, in this sense, non-divine sources of knowledge. The first part of the study reconstructs the trajectory of adab in pre-colonial times while the second part explores crucial transformations occurring under the impact of European colonial modernity, whose discourse propagated a strongly autonomous notion of secular civility. The interventions of several Muslim reformers of the era contributed to make adab the hub of an autochthonous type of secularity. Here adab still works as a marker of a soft distinction - only that it now becomes a 'double distinction': both between a mundane and a prophetic tradition within the Islamic ecumene, and between an emerging Muslim secularity and the European colonial one.

Purpose
In the light of intensifying academic discourses on contemporary religious education in Hong Kong, this paper aims to examine how the interreligious model (i.e. that features teaching religious variety rather than a particular faith) is consistent with Hong Kong's social context. It begins with a theoretical conceptualization that interreligious education originates from certain preconditions and is only understood contextually. Next, the analysis identifies the preconditions within Hong Kong milieus: sociodemographic, sociocultural and legal.


Design/methodology/approach
Theoretically driven case study. The paper analyses Hong Kong's development toward interreligious education.


Findings
Albeit most conceptualizing of interreligious education has been conducted in Europe, the study finds the model functional to Hong Kong. Moreover, these preconditions-religious heterogeneity, freedom of religion and secularity – are met, although with their specifics. These preconditions, however, do not imply imperativeness yet rather feasibility if the interreligious model adheres to Hong Kong's educational aims.


Originality/value
This study develops theoretical lenses for interreligious education in Hong Kong. First, it analyzes religious heterogeneity, freedom of religion and secularity within the Hong Kong milieus and reveals Hong Kong's capacity to implement the interreligious model. It also advances scholarship on interreligious education in relatively underexplored settings (referring not simply to Hong Kong but to Chinese societies and contemporary Asia).