Suchergebnisse

This thesis investigates the problem of analysing religion in the study of international relations (IR), answering the need to build an IR framework that accommodates coexisting evidence for secularisation (the decreasing influence of religion) and sacralisation (the increasing influence of religion) in world politics. Part One lays a conceptual foundation, presenting three arguments. Firstly, three discourses of religion are inscribed across the general discourse of IR: the secular, sacral and integrated discourses. Second, together the discourses comprise the religious structure of IR. This construction encourages a situative approach (asking 'where is religion?') rather than a normative one (which asks 'what is religion?'). Third, the religious structure and the situative question combine to form the dynamics of religion model, a heuristic framework that meets the present need in IR to accommodate and differentiate secular, integrated and sacral elements of religion. Part Two operationalises the model via a study of religion in international development, occurring at three levels. At the level of discourse, 'orthodox' and 'critical' schools of development are situated within a religious structure, revealing the pervasive nature of religion throughout development theory. At the institutional level, the model is applied to analyse how religion entered the operational sphere of the World Bank Group (WBG). This application differentiates secular, integrated and sacral interests at work within and upon the WBG in the 1980s and 1990s, highlighting in new ways the ubiquity of religion in the development sphere. At the policy level, the model is applied to critically compare three 'faith and development' partnerships initiated by the WBG in the period 1998-2005. The model is then applied to a partnership between the WBG and the World Faiths Development Dialogue (WFDD), an initiative that began as an integrated vision of religion and development but gradually disintegrated. These studies highlight the significant ...

Religious communities frequently work with special motivation, specific credibility and international networks for peace on a global level - even though some perpetrators of violent acts who repeatedly invoke religion cause significant foreign-policy crises. New efforts for peace and challenges in international relations thus require increased competence in and sensitivity to religion in foreign and security policy, and the willingness and qualification to work with religious communities in a spirit of partnership. Numerous states and international organisations have increasingly directed their focus to the peace potential of religions, recognised the strategic meaning of religion-related peace policy and initiated corresponding cooperation.
Religions which have assumed responsibility for peace and a foreign policy that has competence in religion could jointly make an important contribution for the peaceful coexistence of humanity. This applies even more so as European societies, which are increasingly becoming secular, are often confronted with communities outside of Europe that are steadily becoming more religious. How can religion-based actors be included into foreign policy as partners? With which subjects, formats or forums?

Religious communities frequently work with special motivation, specific credibility and international networks for peace on a global level - even though some perpetrators of violent acts who repeatedly invoke religion cause significant foreign-policy crises. New efforts for peace and challenges in international relations thus require increased competence in and sensitivity to religion in foreign and security policy, and the willingness and qualification to work with religious communities in a spirit of partnership. Numerous states and international organisations have increasingly directed their focus to the peace potential of religions, recognised the strategic meaning of religion-related peace policy and initiated corresponding cooperation.
Religions which have assumed responsibility for peace and a foreign policy that has competence in religion could jointly make an important contribution for the peaceful coexistence of humanity. This applies even more so as European societies, which are increasingly becoming secular, are often confronted with communities outside of Europe that are steadily becoming more religious. How can religion-based actors be included into foreign policy as partners? With which subjects, formats or forums?

Struckmeyer reviews RELIGION AND SECURITY: THE NEW NEXUS IN INTERNATIONAL RELATIONS edited by Robert A. Seiple and Dennis R. Hoover.

Résumé Le facteur religieux n'est pas bienvenu dans les sciences sociales occidentales, et en particulier dans les théories des relations internationales. La sécularisation du xxe siècle n'a pourtant nullement fait disparaître le religieux : elle a provoqué son adaptation à un nouvel environnement. Le facteur religieux réapparaît aujourd'hui largement, invitant les théories des relations internationales à le réintégrer, en particulier dans leur analyse des dynamiques conflictuelles.