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Regardless of the role religion plays in the world today, ie despite the significant deprivatization of faith in the sociocultural space & in politics, contemporary Czech sociology of religion is in rather poor shape. The author presents a number of factors to explain this, including the legacy of the communist regime, & low levels of church attendance in the Czech Republic, the latter having been erroneously interpreted as non-religiosity. But the author focuses mainly one other reason: the discordant legacy of Czech pre-communist sociology of religion & the neighboring field of social studies. Two different traditions of the subject are identified - the 'profane' sociology of religion, founded by T. G. Masaryk, & Catholic religious sociology. Although the former legacy declared itself non-religious & even anti-clerical, in the case of many of its followers this claim was only partially true. In the 1930s & 1940s, when they (especially Prague's sociological school, which formed a certain opposition to Masaryk) turned more toward Durkheimian attitudes, they emphasized, for example, their own religious experience as a necessary tool for understanding piety. On the other hand, Catholic religious sociology was closely related to church activism, policy, & contemporary social work, ie, strictly conservative & anti-modern. Its way of understanding modern society was discounted by the former group of scholars, though to at least some degree, the two legacies shared similar methodological approaches. Both certainly seem outdated today, but their theoretical & methodological discussions & their findings remain of importance. Consequently, a re-thinking of these legacies & their theoretical backgrounds is still significant for the sociology of religion today.

The application of the concepts of polity, politics & policy can serve as a useful tool for the analysis of the EU's regional policy. The aim of the article is to highlight several divergences that were recognized by applying the aforementioned concepts to a single policy. The main framework of the analysis is based on the partnership principle, which is closely linked to all three dimensions (ie, polity, politics, policy) of the regional policy of the EU. References. Adapted from the source document.

The statute of March 15, 2004, that banned religious symbols in the French schools & State high schools, was the last act of the Headscarf Affair which had been regularly returning to the limelight of the French political scene since 1989. The review of several recent sociological books devoted to the phenomena of islamization helps to buttress the main assumption of the article that the Affair is a symptom of a failing integration of the immigrants from the Muslim countries. These populations are disproportionately hit by social & economic marginalization while, at the same time, summoned to assimilate culturally. Dogmatic republicanism conceives of the assimilation as a necessary precondition for the political integration. In the situation of an increasing social exclusion, however, the push to assimilation adds a cultural offense to an economic injury & incites a contrary reaction: a proud self-assertion of the Muslim identity. The statute banning the headscarves only intensifies this vicious dynamic. The analyses in the reviewed books seem to lead to a different solution: a reasonable response would rather be to tolerate the expressions of religious distinctiveness while, at the same time, trying to integrate people of immigrant origins both economically & politically. This would require, however, a reconstruction of the French republicanism which -- at least in its dogmatic form -- does not distinguish between the cultural & political sides of integration. 9 References. Adapted from the source document.