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It is by now well known that the modern category of religion has evolved as part of a certain trajectory of Western history. Among its many aspects, this trajectory is about how religion became part of a definitive relationship with the category of the secular – a relationship that implies an understanding of religion as something distinct – and ideally # – from other categories such as science, politics, and law. The place of the category of religion as part of this semantic as well as institutional landscape of separations makes it relevant to probe the possible consequences for sociology, if we are, as some scholars have argued, living in contexts which are increasingly post-secular. What happens, then, to the object – as well as the self-identity – of the study of religion? This article discusses some of the possible epistemological shifts inherent in the idea of a movement from secular to post-secular and it will reflect upon the possible avenues they open up for the sociological study of religion.

It is by now well known that the modern category of religion has evolved as part of a certain trajectory of Western history. Among its many aspects, this trajectory is about how religion became part of a definitive relationship with the category of the secular – a relationship that implies an understanding of religion as something distinct – and ideally separate – from other categories such as science, politics, and law. The place of the category of religion as part of this semantic as well as institutional landscape of separations makes it relevant to probe the possible consequences for sociology, if we are, as some scholars have argued, living in contexts which are increasingly post-secular. What happens, then, to the object – as well as the self-identity – of the study of religion? This article discusses some of the possible epistemological shifts inherent in the idea of a movement from secular to post-secular and it will reflect upon the possible avenues they open up for the sociological study of religion.

Abstract
This article looks at the emergence of Muslims as a category of knowledge in surveys and opinion polls that have been conducted as a reaction to the rising demand for data about Muslim populations in Western Europe within the last ten years. The most prevalent feature of the conceptualization of Muslims is that they are inherently immigrants, or of immigrant descent, who are living within a certain nation state. This creates a continuous statistical invisibility of certain Muslims, for instance those without immigration backgrounds, as well as Muslims with national backgrounds other than Muslim majority countries. Further, this identification of the Muslim as immigrant, even if unintended, contributes to upholding a subtle exclusion of Muslims from the national community as always foreign and always potentially in need of integration.

'Hate, Politics, Law' offers a critical exploration and assessment of the basic assumptions, ideals, and agendas behind the modern fight against hate. The essays in this volume explore these issues and provide a range of explanatory and normative perspectives on the awkward relationship between hate and liberal democracy

Misbrugsbehandling med lægeordineret heroin er et nyt behandlingstiltag i Danmark. Denne artikel behandler den vanskelige transformation af heroin fra ulovligt gadestof til ordineret medicin gennem en analyse af den rumlige indretning af en af de fem nyetablerede heroinklinikker i Danmark. Artiklen viser, hvordan man i klinikken forsøger at konstituere heroinen som medicin ved, gennem rumlig afgræsning og kontrol, at adskille heroinen fra den gadekultur, den samtidig er [før har været] en del af, og fra den nydelse, som brugerne stræber efter. Analysen viser dog også, at heroinens andre fremtrædelsesformer – som social tabu, som ulovligt stof og som skaber af nydelse – kontinuerligt trænger sig på både i personalets idealer og i brugernes adfærd: i deres rus og i deres måde at indtage klinikkens rum. Heroinen må således forstås som et 'messy object', hvis flertydighed gør klinikkens rum uundgåeligt modsætningsfyldte.

"Taking its cue from the study of 'lived religion', Secular Bodies, Affects and Emotions shows how the idea of a secular public is equally marked by a display and cultivation of affect and emotions. Whereas it is widely agreed that religion is often saturated by emotion, the secular is usually treated as a neutral background serving as the domain of public, rational deliberation. This book demonstrates that secularity and secularism are also upheld by bodily practices and emotional attachments. Drawing on empirical case studies, this is the first book to ask and explore whether a secular body exists. Building on the work of Talal Asad, the book argues that the secular is not an absence of religion, but a positive entity that comes about through its co-constitutive relationship with religion. And, once we attune ourselves to recognizing its operations as grammar which structures social practice, writing an anthropology of the secular could become a new possibility."--Bloomsbury Publishing