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Since 1990 the debate over the limits of free exercise of religion has touched the courts, the Congress, and the executive branch. A wide range of issues has emerged: property use, prisoner rights, religious speech and association in schools, church's autonomy in hiring employees, and the Obama administration's policies toward health insurance requirements for religious institutions and businesses. The purpose of this paper is to assess the current state of free exercise jurisprudence through a survey of the major developments in these fields. It seems that when free exercise issues affect individuals or religious institutions alone, a wide scope is allowed for religious liberty. However, when other political interests come into play—such as gay and lesbian groups or groups representing women—the record is far more mixed

This volume offers a collection of essays useful for analyzing and comparing terrorist movements, especially in relation to Islamic terrorism. But its scope goes well beyond that, offering theoretical insights into the concept of terrorism, debating the p

"The Political Opportunity Structure and Religion" published on by Oxford University Press.

An analysis of the impact of religious ideas on the status of Jewish Israeli women. The actuality of gender inequality, manifest in politics & employment, is explained by the imposition on the state of the Jewish ultra-Orthodox view that women should shun public activity, as their proper place is at home. This reality is placed in historical context, explaining the gradual accumulation of political power by the ultra-Orthodox. It is contended that the Rabbinical Court system, which has almost exclusive jurisdiction over marriage & divorce law, is the major avenue of discrimination against the non-Orthodox majority of Israel. Examined are the Orthodox rituals of marriage & divorce & rules concerning widowers & abandoned women, considered by many non-Orthodox women degrading & coercive. Also investigated is the relative absence of women from politics, which is articulated & reinforced by ultra-Orthodox disrespect for women. In conclusion, the advent of Israeli feminist action & its possible impact on future women's rights are described. I. Shagrir

Respecting its subject matter and its methodological framework, the sociology of religion should solely study the influence of society on religion and that of religion on society. In this process, sociology of religion is much more interested in the results of both influences, which are separated only for analytical reasons, on the group behavior of people – for instance, starting from marital and family life, over other primary and secondary, partial and global groups, all the way to society as a whole – than it is interested in their results on individuals. Sociologists stress that the primary role of the sociology of religion is not to penetrate the "essence of the sacred". They rather insist on the study of its more mundane ministry. And this earthly substance is that which may be reduced to "socialness". The sociologically viewed socialness of religion is embodied in the religious community (whether we should technically call it a religious body, group, organization, institution… this is of lesser importance) – which, in terms of development, may be a cult, sect, denomination and church. In it, as an embodied and actual reality, people live their religiosity. If it wishes to be "successful" and behave "appropriately" to its believers, the religious community should address them in a "sociologically intelligible language". We wish to say that – although it is difficult to distinguish between the transcendental and the mundane ministry of religion – in this author's view, the sociological understanding of the language of religion is not anything but its "translation", direction at and accordance with (also) contemporary, even topical, burning issues of the universe, the concrete society, and concrete people being addressed. The responsibility lies with every individual religious organism.

This article will try to establish a relationship between economy and religion based on the speech of the new Latin American Pontiff, Pope Francis, for whom the problem of global crisis should not be sought in the economy but in politics. The pontiff believes that the economy should be subordinated to the politics
and not the other way around. Trying to find a solution to the global political and economic crisis involves investigating the theological causes that sustain structural poverty. Francisco, as a new prophet in times of capitalism, relying on the documents of the Latin American archbishops, denounces that the lack of
work that originates this system originates a culture of death. Political theology can unmask false gods that support this system, and proclaim the importance of a poor working people who must be treated with dignity.

Where is Egypt headed? Did the people 'bring down the government'? Has the country become the first front in a regional counter-revolution backed by the Gulf monarchies? These are only some of the questions that this volume - the first to describe the ongoing dynamics in Egypt since the outbreak of revolution - explores

This relationship between Sufism and politics presents itself at the heart of an emerging Western interest in Sufi political development. Western institutions have identified Tasawwuf as viable option for shaping all forms of cooperation and understanding with the Muslim world. Such a choice however, stems from factual realities shown in the practice of some Sufi schools and historical developments. This inquiry seeks to explore the historical context of Sufism in relation to political engagement while elucidating its course of interaction as a demonstration of its very values and ideals. This paper also examines some of the similarities and differences between the attitudes of classical and contemporary Sufi practices vis- à-vis political life, and evaluates the evidences of both the current approaches to and interpretation of the position of Sufism in today's world. This research demonstrates the partial interpretation that favours a particular trend pertaining to Sufism and politics, and suggests that the defiant and politically active interpretation of Tasawwuf is by large the dominant and historically consistent current in Sufi thought and practice.

No state has voted Republican more consistently or widely or for longer than Kansas. To understand red state politics, Kansas is the place. It is also the place to understand red state religion. The Kansas Board of Education has repeatedly challenged the teaching of evolution, Kansas voters overwhelmingly passed a constitutional ban on gay marriage, the state is a hotbed of antiabortion protest--and churches have been involved in all of these efforts. Yet in 1867 suffragist Lucy Stone could plausibly proclaim that, in the cause of universal suffrage, "Kansas leads the world!" How did Kansas go from being a progressive state to one of the most conservative?

AbstractIn recent decades, scholars interested in the role of religion in American public life have largely focused on the Christian Right or the role of religion in civic life. Compared to these extensive literatures, relatively little attention has been paid to the role of religion in liberal/progressive politics. Progressive religious voices are more widespread and more racially, socioeconomically, and religiously diverse than is typically recognized. Moreover, while these actors seek influence within the most visible political realms of elections and policymaking, they also focus on shaping the cultural identities, narratives, and discourses that undergird democratic life. This article offers a framework through which to conceptualize the progressive religious field of action and reviews the growing body of research on the individuals and organizations that comprise this field. It begins by examining the prevalence of progressive religious views and activities among the general public; reviews research on three different types of progressive religious political organizations (social movements, national advocacy organizations, and faith‐based community organizations) as well as religious congregations' efforts to spur members to progressive political consciousness and mobilization; and evaluates the place of progressive religion in American political culture. Finally, it points to fruitful areas for future research.

Machine generated contents note:1.Introduction --2.Capitalist Development in Iran: Continuity and Change --3.Oil, State, Power and Economy --4.Islam, Politics and Power in Transition: Prologue to the 1979 Revolution --5.Revolution: Theories and Practices --6.State and Political Forces in Post-Revolutionary Iran --7.The Dynamics of US-Iran Relations: Background, Evolution and Consequences --8.Regional Influence and Ambitions --9.Conclusion.