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The classical liberal concern for freedom of religion today intersects with concerns of equality and respect for minorities, of what might be loosely termed 'multiculturalism'. When these minorities were primarily understood in terms of ethno-racial identities, multiculturalism and freedom of religion were seen at that time as quite separate policy and legal fields. As ethno-religious identities have become central to multiculturalism (and to rejections of multiculturalism), specifically in Western Europe in relation to its growing Muslim settlements, not only have the two fields intersected, new approaches to religion and equality have emerged. We consider the relationship between freedom of religion and ethno-religious equality, or alternatively, religion as faith or conscience and religion as group identity. We argue that the normative challenges raised by multicultural equality and integration cannot be met by individualist understandings of religion and freedom, by the idea of state neutrality, nor by laicist understandings of citizenship and equality. Hence, a re-thinking of the place of religion in public life and of religion as a public good and a re-configuring of political secularism in the context of religious diversity is necessary. We explore a number of pro-diversity approaches that suggest what a respectful and inclusive egalitarian governance of religious diversity might look like, and consider what might be usefully learnt from other countries, as Europe struggles with a deeper diversity than it has known for a long time. The moderate secularism that has historically evolved in Western Europe is potentially accommodative of religious diversity, just as it came to be of Christian churches, but it has to be 'multiculturalised'.

Chapter 1: Introduction: Multiculturalism and Religion -- Chapter 2: Converts in Multicultural Context -- Chapter 3: Multiculturalism and the Multi-Religious Challenge -- Chapter 4: Resituating Religiosity -- Chapter 5: Religion, Culture and the Stranger -- Chapter 6: Being Made Strange: Dislocated, Functionalised and Refused -- Chapter 7: Unusual Multicultural Subjects: On Being British, On Being Muslim -- Chapter 8: Islamophobia and Religiosity: Religion, 'Race' and Ethnicity -- Chapter 9: Hospitable Multiculturalism -- Chapter 10: Conclusion -- Index.

Realia wielokulturowości, czy zróżnicowania kulturowego i religijnego, we współczesnych społeczeństwach Europy Zachodniej są istotnym aspektem postliberalizmu. Fakt ten sprowokował nowy sposób myślenia o pożądanych sposobach zarządzania pluralizmem oraz uwzględnienia, zintegrowania i włączania mniejszości – w szczególności tych, które są postrzegane jako sprzeczne z liberalnymi wartościami świeckimi, ponieważ wyznają bardziej konserwatywne społecznie, nieliberalne (a nawet ograniczające) wartości. W Wielkiej Brytanii wielokulturowość pojawiła się jako teoretyczny i polityczny odzew na ten postliberalny dylemat. Artykuł najpierw pokazuje ten odzew oraz przedstawia, w jaki sposób pokrywa się on z postliberalnymi problemami i zasadami, po czym skupia się na tym, jak religia wpisuje się w ten obraz jako ważny nurt w myśli wielokulturowej i postliberalnej. Artykuł wykazuje, że teoria wielokulturowości wymaga nowego myślenia o religii jako części polityki postliberalnej oraz że teoria ta posiada już potrzebne do tego zasoby.

Multiculturalism has increasingly become challenged and outcast, whether directly or summarily, as theoretically useful or empirically valid. This has come prominently from three corners: interculturalism, 'everyday' multiculturalism or 'multiculture' and super-diversity, in all of which the zombieness of multiculturalism is seen to be mutually reassured. Nevertheless, there are significant short comings that have not been thoroughly addressed and considered. In this article, I offer a thoroughgoing engagement with and critique of these bodies of work, identifying their points of convergence and divergence, the underlying principles in their relation to multiculturalism and suggesting how they fall short, often of their own goals, in multiple and significant ways. I argue that the cosmopolitan individualism they wish to celebrate ignores the fact of power relations, inequality, conflict and the necessity of politics. The micro-level 'solutions' offered, I suggest, do not provide a substitute for a macro-level multiculturalism. Moreover, the conceptualisations of identity also do not stand up to scrutiny. This, I interrogate with a particular reference to religious identity to indicate the shortcomings in these literatures. I propose instead that not only is multiculturalism not the zombie it is claimed but also that it continues to offer better critical resources than its challengers.

This book presents comparative analyses of different modes of the governance of religious diversity and state-religion connections and relations in twenty-three countries in five world regions: Western Europe, Southern and South-Eastern Europe, Central and Eastern Europe, the MENA region, and South and Southeast Asia. Debates and controversies around the governance of religious diversity have become important features of the social and political landscape in different regions and countries across the world. The historical influences and legacies, and the contemporary circumstances provoking these debates vary between contexts, and there have been a range of state and scholarly responses to how, and why, particular understandings and arrangements of state-religion relations should be preferred over others. The analyses of country cases and regions presented in this volume are based on extensive reviews of secondary literature, of legal and policy landscapes, and in some cases on interviews. This book will be a great resource for academics, researchers, and advanced students interested in in the sociology of religion, religious studies, politics and migration studies. The contributions in this volume arise out of the Horizon2020 funded GREASE project. It was originally published as a special issue of Religion, State and Society.

AbstractFollowing the killing of George Floyd by the police in the US in May 2020, a new anti‐racism has erupted across the world. While this anti‐racism is squarely focussed on dismantling anti‐black racism, scholarship—especially in western Europe—has for some decades now been emphasising racisms: Anti‐South Asian racism, Islamophobia and Sinophobia in Britain, anti‐Arab racism in France and anti‐Turk and anti‐migrant racisms in Germany, and so on. These various forms of racism do not just refer to the use of biological features, but also perceived cultural features in the way that particular groups are constructed and rendered as 'other'—cultural racisms. Yet, this scholarship is deeply Euro‐Americancentric as it barely acknowledges racisms outside the West and least of all racisms that do not involve white perpetrators. This special issue considers a number of such racisms and anti‐racisms in Asia and the Middle East.

The classical liberal concern for freedom of religion today intersects with concerns of equality and respect for minorities, of what might be loosely termed 'multiculturalism'. When these minorities were primarily understood in terms of ethno-racial identities, multiculturalism and freedom of religion were seen at that time as quite separate policy and legal fields. As ethno-religious identities have become central to multiculturalism (and to rejections of multiculturalism), specifically in Western Europe in relation to its growing Muslim settlements, not only have the two fields intersected, new approaches to religion and equality have emerged. We consider the relationship between freedom of religion and ethno-religious equality, or alternatively, religion as faith or conscience and religion as group identity. We argue that the normative challenges raised by multicultural equality and integration cannot be met by individualist understandings of religion and freedom, by the idea of state neutrality, nor by laicist understandings of citizenship and equality. Hence, a re-thinking of the place of religion in public life and of religion as a public good and a re-configuring of political secularism in the context of religious diversity is necessary. We explore a number of pro-diversity approaches that suggest what a respectful and inclusive egalitarian governance of religious diversity might look like, and consider what might be usefully learnt from other countries, as Europe struggles with a deeper diversity than it has known for a long time. The moderate secularism that has historically evolved in Western Europe is potentially accommodative of religious diversity, just as it came to be of Christian churches, but it has to be 'multiculturalised'.

This case study is part of a series of in-depth reports on religiously motivated violent radicalisation - and resilience to it - in 12 countries. The series examines periods in which religious radicalisation and violence has escalated and analyses relevant policy and political discourses surrounding them. While seeking to identify factors that drove radicalisation and violence in each country, the case studies also critically assess programmes of prevention and resilience-building, identifying good practices. This series was produced by GREASE, an EU-funded research project investigating religious diversity, secularism and religiously inspired radicalisation. ; This project has received funding from the European Union's Horizon 2020 research and innovation programme under grant agreement number 770640.

This case study is part of a series of in-depth reports on religiously motivated violent radicalisation - and resilience to it - in 12 countries. The series examines periods in which religious radicalisation and violence has escalated and analyses relevant policy and political discourses surrounding them. While seeking to identify factors that drove radicalisation and violence in each country, the case studies also critically assess programmes of prevention and resilience-building, identifying good practices. This series was produced by GREASE, an EU-funded research project investigating religious diversity, secularism and religiously inspired radicalisation. ; This project has received funding from the European Union's Horizon 2020 research and innovation programme under grant agreement number 770640.

This Country Profile provides a brief overview of religious diversity and its governance in the above-named state. It is one of 23 such profiles produced by GREASE, an EU-funded research project investigating religious diversity, state-religion relations and religiously inspired radicalisation on four continents. More detailed assessments are available in our multi-part Country Reports and Country Cases. ; This project has received funding from the European Union's Horizon 2020 research and innovation programme under grant agreement number 770640.

This Country Profile provides a brief overview of religious diversity and its governance in the above-named state. It is one of 23 such profiles produced by GREASE, an EU-funded research project investigating religious diversity, state-religion relations and religiously inspired radicalisation on four continents. More detailed assessments are available in our multi-part Country Reports and Country Cases. ; This project has received funding from the European Union's Horizon 2020 research and innovation programme under grant agreement number 770640.

This Country Report offers a detailed assessment of religious diversity and violent religious radicalisation in the above-named state. It is part of a series covering 23 countries (listed below) on four continents. More basic information about religious affiliation and state-religion relations in these states is available in our Country Profiles series. This report was produced by GREASE, an EU-funded research project investigating religious diversity, secularism and religiously inspired radicalisation. ; This project has received funding from the European Union's Horizon 2020 research and innovation programme under grant agreement number 770640.

This Country Report offers a detailed assessment of religious diversity and violent religious radicalisation in the above-named state. It is part of a series covering 23 countries (listed below) on four continents. More basic information about religious affiliation and state-religion relations in these states is available in our Country Profiles series. This report was produced by GREASE, an EU-funded research project investigating religious diversity, secularism and religiously inspired radicalisation. ; This project has received funding from the European Union's Horizon 2020 research and innovation programme under grant agreement number 770640.