Suchergebnisse

Introduction: Times like these / Janet R. Jakobsen and Ann Pellegrini -- Part I: Secular interventions -- (Un)veiling feminism / Afsaneh Najmabadi -- Secularism and laicism in Turkey / Taha Parla and Andrew Davison -- Women between community and state : some implications of the uniform civil code debates / Rajeswari Sunder Rajan -- Other moderns, other Jews : revisiting Jewish secularism in America / Laura Levitt -- Disappearances : race, religion, and the progress narrative of U.S. feminism / Tracy Fessenden -- Late secularism / Robert J. Baird -- What tangled webs we weave : science, secularism, and religion in contemporary India / Banu Subramaniam -- Part II: Secular relations : micronarratives -- Secularizing the pain of footbinding in China : missionary and medical stagings of the universal body / Angela Zito -- Ghostly appearances / Geeta Patel -- "The quick, the dead, and the yet unborn" : untimely sexualities and secular hauntings / Molly McGarry -- Part III: Public alternatives -- Toward secular diaspora : relocating religion and politics / Tyler Roberts -- Feminisms and secularisms / Kathleen Sands -- Continuity or rupture? : an argument for secular Britain / Ranu Samantrai

Frontmatter -- CONTENTS -- ACKNOWLEDGMENTS -- INTRODUCTION -- PART 1. SECULAR INTERVENTIONS -- CHAPTER ONE. (Un)veiling feminism -- CHAPTER TWO. Secularism and laicism in turkey -- CHAPTER THREE. Women between community and state: some implications of the uniform civil code debates -- CHAPTER FOUR. Other moderns, other jews: revisiting jewish secularism in america -- CHAPTER FIVE. Disappearances: race, religion, and the progress narrative of U.S. feminism -- CHAPTER SIX. Late secularism -- CHAPTER SEVEN. What tangled webs we weave: science, secularism, and religion in contemporary India -- PART 2. SECULAR RELATIONS: MICRONARRATIVES -- CHAPTER EIGHT. Secularizing the pain of footbinding in china: missionary and medical stagings of the universal body -- CHAPTER NINE. Ghostly appearances -- CHAPTER TEN. "The quick, the dead, and the yet unborn": untimely sexualities and secular hauntings -- PART 3. PUBLIC ALTERNATIVES -- CHAPTER ELEVEN. Toward secular diaspora: relocating religion and politics -- CHAPTER TWELVE. Feminisms and secularisms -- CHAPTER THIRTEEN. Continuity or rupture? an argument for secular Britain -- BIBLIOGRAPHY -- CONTRIBUTORS -- INDEX

In recent years, the intellectual tide has moved strongly against the kind of secular thinking that characterized Gellner's work. Whether couched in terms of postcolonialism, multiculturalism, genealogy, global understanding, political theology, or the revival of normative, metaphysical and openly religious perspectives, today's postsecular and even anti-secular mood in social theory seems to consign Gellner's project to the dustbin of history: a stern but doomed attempt to shore up western liberal rationalism. Under some revisionary lights, it has even become pointless to distinguish flexible secular thinking which still retains some firm 'bottom lines' from what is routinely portrayed as rampant ideological secularism. Unconvinced by key assumptions and motivations on this terrain, I reactivate Gellner's essential concerns and propositions around secularity and secularism, feeding these into the current debates. Whilst Gellner's stringent, unrivalled exposure of intellectual cant continues to be hugely valuable, and his sense of the utter historicity of social life and thought indispensable, Gellner's critical positivism could not, by his own admission, produce a coherent cultural politics.

They describe the role of Iranian civil society in the process of transition to democracy in Iran and offer insight about the enduring legacy of previous social and political movementsstarting with the Constitutional Revolution of . ; 1st (Edition) ; Published version

Tharun Venkat explores the root causes of modern-day conflicts in India over political-religious questions and the role of the consititutional principle of secularism.

"In contrast with the progressive dilution of religions predicted by traditional liberal and Marxist approaches, religions remain important for many people, even in Europe, the most secularised continent. In the context of increasingly culturally-diverse societies, this calls for a reinterpretation of the secular legacy of the Enlightenment and also for an updating of democratic institutions. This book focuses on a central question: are the classical secularist arrangements well-equipped to tackle the challenge of fast-growing religious pluralism? Or should we move to new post-secular arrangements when dealing with pluralism in Europe? Offering an interdisciplinary approach that combines political theory and legal analysis, the authors tackle two interrelated facets of this controversial question. They begin by exploring the theoretical perspective, asking what post-secularism is and looking at its relation to secularism. The practical consequences of this debate are then examined, focusing on case-law through four empirical case studies. This book will be of interest to students and scholars of political theory, philosophy, religion and politics, European law, human rights, legal theory and socio-legal studies"--

The 'Indian' lives in a land of diverse traditions and his­- tories. The 'we' as a collective, inclusive of multiple identities, both regional and religious, is one that, rooted in the particular, celebrates plurality. Indian secularism is the ideal tool to allow for integration, and poses a challenge to fundamentalism. However, there are divisive forces that bring to fore the question of the possibility of a diverse people co-existing in free, respectful spaces. It shakes our foundations and leaves citizens questioning the future and the validity of ideals they believed they practiced as a nation. This paper shall explore an Indian worldview of secularism in plurality and the threats that are posed to it. An Indian worldview of secularism in plurality, in the final analysis depends on the defini­- tion that its citizens, as participatory agents, give to itself.

The following is intended to suggest a fairly simple contention concerning a number of interconnected propositions made in connection with the debates on modernity and secularism. None of these propositions is particularly novel, nor is this the first time that they have been put forward. Yet the issues raised have remained with us and become all the more pressing; I can see that points that were made, against the flow, more than two decades ago, now stand out more cogently than ever, and are being revisited, rediscovered or simply discovered by many. The simple contention I wish to start with concerns Islamism, often brought out emblematically when secularism and modernity are discussed. Like other self-consciously retrogressive identitarian motifs, ideas, sensibilities, moods and inflections of politics that sustain differentialist culturalism and are sustained by it conceptually, Islamism has come to gain very considerable political and social traction over the past quarter of a century. This had until recently reached the extent that it, as a perceptual grid of social and cultural purchase relating to societies and countries that many associate with Islam, has become hegemonic in public discussions about society and politics and, until recently, hegemonic without serious challenge. It has also been crucial for triggering the latest round of antisecular discussions and polemics. The following discussion will proceed in three stages. First, an overall characterisation of anti-secular polemics and motifs in their broader discursive and other contexts and motifs will be offered, with special attention to writings characterised as post-colonialist. Next will be offered a discussion of some keywords that come up in this context and which indicate the conceptual profile in question. The essay will then move on to discuss two specific methods of using history in arguments against secularism. Finally, the essay will concentrate on post-colonialist discussions of Islam and secularism, exemplified in a particular case.:1 Sentiment, Pathos, Rhetoric.4 2 Moods and Keywords.11 3 Actually Existing Secularism and the Challenge of Fate.21 4 One Genealogy of Post-colonialist Eminence.38 5 Bibliography.51

"In contrast with the progressive dilution of religions predicted by traditional liberal and Marxist approaches, religions remain important for many people, even in Europe, the most secularised continent. In the context of increasingly culturally-diverse societies, this calls for a reinterpretation of the secular legacy of the Enlightenment and also for an updating of democratic institutions. This book focuses on a central question: are the classical secularist arrangements well-equipped to tackle the challenge of fast-growing religious pluralism? Or should we move to new post-secular arrangements when dealing with pluralism in Europe? Offering an interdisciplinary approach that combines political theory and legal analysis, the authors tackle two interrelated facets of this controversial question. They begin by exploring the theoretical perspective, asking what post-secularism is and looking at its relation to secularism. The practical consequences of this debate are then examined, focusing on case-law through four empirical case studies. This book will be of interest to students and scholars of political theory, philosophy, religion and politics, European law, human rights, legal theory and socio-legal studies"--