Austrian MEPs: between privatisation and politicisation of religion

This contribution investigates the role of religion in the work and attitudes of Austrian members of the European Parliament (MEPs). It is based on the Austrian results of a large-scale survey of MEPs, RelEP, and on the analysis of parliamentary questions. The study argues that the attitudes of Austrian MEPs to religion are characterised by two seemingly contradictory phenomena: the privatisation and the politicisation of religion. The privatisation of religion expresses itself in the MEPs’ refusal to disclose information about their religiosity and in the absence from the political agenda of topics related to the role of churches and majority religions within European societies. By contrast, human rights abuses against Christian minorities abroad, the religious dimension of Turkey’s candidacy to the European Union and the difficulties of integrating Islam in Europe are all highly politicised topics. In short, the religion of the Other is politicised, while the religion of the majority is privatised. In this context, it is the attribution of religious belonging to the Other which serves the symbolic function of drawing identity boundaries, whereas the Self is envisaged as secular.     

Alternative religion kids: spiritual and cultural identity among children and youth involved with new religious movements

ABSTRACT

The term ‘new religious movement’ (NRM) has come to replace the more provocative term ‘cult,’ however this shift of scholarly language has not resulted in a softening of public perception towards those in religious groups perceived as ‘weird’. This perception leaves a distinct mark on the identities of children raised in these communities.Children from alternative and controversial religions comprise a unique subculture.. The experience of growing up in a new religious movement has an important impact on a young person’s cultural and spiritual identity. Drawing on and expanding Useem and Downie’s model of ‘third culture kids’ (TCKs) the model of ‘alternative religion kids’ (ARKs) is developed. It is proposed that ARKs are a subculture in their own right and share a sense of belonging and identity based on their experience of being religious ‘others’. ARKs may be able to connect through a powerful, shared experience not paralleled with other peers.     

National piety: Religious equality,freedom of religion and national identity in Finnish political discourse

This paper analyses the legislative discourse regarding a Members' Initiative to enact a law which was discussed in the Finnish parliament in 2006 and which proposed changes to the constitution and several laws, the purpose of which was to balance the privileged position that the Lutheran Church of Finland enjoys. The author uses critical discourse analysis to examine four different discourses emerging from the debate: inequality of religions in the eyes of the law; the ‘completeness’ of the freedom of religion in Finland; the justified hegemony of the ‘folk church’; and the church as a value base in a pluralising world. He argues that the discursive struggle between the different positions is a struggle between ‘minimalist’ and ‘maximalist’ definitions of freedom of religion and that the discussion represents a case of ‘national piety’, a conflation of discourses of religious equality, freedom of religion and national identity that reproduces the status quo.     

The Future of the Christian Past: Marcel Gauchet and Charles Taylor on the Essence of Religion and its Evolution

This article explores the differences between Marcel Gauchet and Charles Taylor with respect to their theories of secularization. It starts by looking at their resemblances; it continues by distinguishing a two‐fold difference in their approach. The variation within their similar methodologies is examined, and then the consequences of these divergent definitions of religion are investigated. We focus on four themes: the role of the Axial religions, the significance of Incarnation and Reformation, the significance of Christianity as the ‘religion of the departure from religion’, and the possibility of religious ‘conversion’. Taylor's and Gauchet's views on the future of religion diverge as a function of their different interpretations of ‘fulfilment’ and ‘hunger for meaning’.     

Posttraumatic growth and religion in Rwanda: individual well-being vs. collective false consciousness

Some scholars include changes in spirituality, such as a greater commitment to their religious beliefs or an enhanced understanding of spiritual matters, in the definition of posttraumatic growth; others conclude that questions of spirituality should be excluded from this definition. This article highlights the fundamental difference of religion to other domains of posttraumatic growth because religions are ideologies (and other domains of growth are not). As ideologies, it is argued that religions can affect different levels of identity in different ways. Based on testimonial evidence from Rwandan genocide survivors, the article demonstrates that although religious beliefs can bring existential comfort at the individual level, they can also lead to a state of false consciousness at the collective level. In Rwanda, the dominant religious ideology facilitated the spiritual and moral climate in which genocide became possible. Today, religious interpretations of the Rwandan Patriotic Front's (RPF) leadership provide spiritual backing to a government which has become increasingly authoritarian.     

Second special section on religion and territorial politics in southern Europe

The three articles included in this second special section devoted to the interactions between religion and territorial politics in southern Europe continue the underlying research questions about the multiscalar interactions between religious mobilisation and policymaking, focusing on different denominations and scales of observations. The three articles point out three relevant elements for the analysis of religion and local politics. First, they show how contextualised exogenous factors influence the structures of opportunities for religions in the public and the political spheres. Second, they inchoately reveal the weakness of simplistic readings of the secularisation thesis. Third, they evidence the importance of a local and localised approach in analysing the relationships between religion and politics.     

Lived religion and the religious field

ABSTRACT

In the study of lived religion, the focus on laypeople as religious agents can result in the simplistic juxtaposition of religion-as-practised by individuals and religion-as-prescribed by institutions. This perspective leads to analyses that over-emphasize agency and overlook the embeddedness of religious persons in intricate power relations that expand beyond the institution(s) closest to them. I propose that Pierre Bourdieu’s social theory, particularly as related to the religious field, offers tools for tackling this issue. While Bourdieu’s work has been criticized for relegating the laity to the status of passive consumers of religious goods, his theorizations can also be employed to produce nuanced micro-level accounts that prioritize laypeople’s practical knowledge of the field and the positions they take within it. Based on my case study of older Finnish women’s normative assessments related to religion, I demonstrate how scholars can investigate the role which their informants’ histories and investments within the religious field play in their religion-as-lived. The women in my study, lifelong members of Orthodox or Lutheran churches, defended their positions in the increasingly individualistic Finnish religious field through an emphasis on childhood socialization as the foundation of ‘proper’ religion.     

Belonging without commitment: the Christocentric view and the traditionist perspective on modern religion

This essentially theoretical article suggests a novel way to conceptualise the middle spaces of people whose link to religion is perceived as partial and fragmentary – the vast majority of the population in the world of the twenty-first century, who belong to a religious tradition but are quite selective in their observances. We first argue that current conceptualisation of the middle spaces suffers from a predisposition we view as ‘Christocentric’. As the key to an alternative and non-Christocentric approach, we suggest the concept of ‘traditionism’, which permits a new theoretical discussion of the meanings of religion for contemporary individuals who belong to a religious tradition but are not fully committed to its current authorities or affiliated with recognised denominations. As a case study to clarify the new, non-Christocentric conceptualisation, we suggest the religious identity of contemporary ‘Arab Jews’ – Jews whose families originated in the Muslim Middle East – to highlight the potential contribution of a certain Jewish perspective to an understanding of modern religion as tradition and of modern practitioners of religion who belong to no denomination as ‘traditionists’.     

The power of persuasion: Hindutva,Christianity, and the discourse of religion and culture in Northeast India

The paper will examine the intersection between Sangh Parivar activities, Christianity, and indigenous religions in relation to the state of Nagaland. I will argue that the discourse of ‘religion and culture’ is used strategically by Sangh Parivar activists to assimilate disparate tribal groups and to envision a Hindu nation. In particular, I will show how Sangh activists attempt to encapsulate Christianity within the larger territorial and civilisational space of Hindutva (Hinduness). In this process, the idea of Hindutva is visualised as a nationalist concept, not a theocratic or religious one [Cohen 2002 “Why Study Indian Buddhism?” In The Invention of Religion, edited by Derek Peterson and Darren Walholf. Rutgers: Rutgers University Press, 26]. I will argue that the boundaries between Hindutva as cultural nationalism and its religious underpinnings are usefully maintained in the context of Nagaland because they allow Sangh activists to reconstitute the limits of Christianity and incorporate it into Hindu civilisation on their own terms.     

Custody Disputes and Alternative Religions in the Courts of England and Wales

The courts in England and Wales have repeatedly claimed that they occupy a position of religious neutrality when faced with a case involving parties from two differing religions. While this assertion may well be true, when established, traditional religions are involved, it does not appear to be so clear cut, when one of the religions could be described as a ‘new religious movement’ or an ‘alternative religion’. Perhaps the most telling area of law in which to examine the courts’ alleged neutrality is in custody disputes in family law, as it is in these cases that the religious practices of the parents have sometimes become a factor in the case and judges have been more likely to express their opinion of such religious practices. This article analyses the approach of judges to such disputes and demonstrates that the judges tend to maintain a bias towards Judaeo-Christian morality.     

Social anthropology and the philosophy of religion

The pursuit of linguistic analysis should mean that philosophers pay attention to the facts: in particular, the philosophy of religion cannot ignore the comparative study of religion, social anthropology, etc. A main aim should be to discover a ‘grammar’ of religious experience, which may help to illuminate the reasons for certain patterns of religious belief, etc. Here it is necessary to resist the functionalist views of some social anthropologists, stemming from the conviction that religion is an illusion and from a conflation of reasons and causes. But in so far as a functionalist approach applies, it can help to exhibit the accidental and ‘non‐religious’ features of a given religion.     

Contesting Chineseness: An Examination of Religion and National Identity in Mainland China

For citizens of many countries around the world, religion is a necessary—though often contested—component of their national identity. From the vantage point of the symbolic boundaries approach, we argue that the Chinese government and various other social actors are in contestation to define “Chineseness” in religious terms. Using data from the 2007 Spiritual Life Study of Chinese Residents, this study explores the extent to which religion functions as a constitutive part of Chinese national identity. We find that the effectiveness of the Chinese government's demarcation of the symbolic boundaries around Chineseness related to religion varies across religious groups. Believers of each religion are likely to be strong advocates for their own religion's connection to Chinese national identity. Among the religions, traditional Chinese religions tend to demonstrate a stronger affinity with one another than with Christianity. Daoists are a particularly strong contestant in aligning Daoism with Chineseness, to the extent that they discredit the other religions’ suitability for the Chinese. We discuss the implications of these findings and point out directions for future research.     

"Demographic Futures for Christianity and the World Religions"

Abstract :  Since before 1970 Christian researchers have been tracking the massive demographic shift of Christianity to the Southern Hemisphere and noting the increasingly religious nature of populations around the world. At the same time, writers on the future of religion have been drawn to extreme portrayals of decline or revival of religion. However, the world's religious situation is replete with detailed information, drawn from enormous data collections on religious affiliation and questions about religion in government censuses. Quantitative tools, utilizing this information in the context of demography provide a more nuanced view of humankind's religious future. Demographic trends coupled with conservative estimates of conversions and defections envision over 80% of the world's population will continue to be affiliated with religions 200 years into the future. This religious future will have a profound influence on Christian theology, relations between religions, and the interaction between religion and politics.     

Religions in Europe

The breakdown of European society is changing rapidly, particularly in the field of religion. Culture is of vital importance to the presence of religion in all nations. Religions also have exerted a certain degree of political power, thus influencing the economy and other related spheres of life.The different religions in Europe exhibit a variety of attitudes towards religious pluralism. The religious differences between Western and Eastern Europe depend mainly on issues of national identity related to religious adherence.This essay provides an overview of religion and politics, or Church and state, in Europe. It will conclude with some reflections about possible future developments within religious traditions in Europe. New religious communities and religious organisations are reaching different parts of Europe, sometimes very far from their place of origin. Christianity (Catholicism, Orthodoxy, and Protestantism) is the most widespread religion in contemporary Europe. Catholic religion is well diffused in Europe, but there are substantial differences in belief, behaviour and practice within different Catholic communities. There are various branches of Orthodoxy in Europe, such as the distinct autocephalous churches. In general Orthodox religion is closely aligned with national culture. Islam is also present in Western countries, and its impact is evident.     

Taking liberties and making liberty: religious bounding and political violence in Sri Lanka

This paper argues that the relationship between religion and violent politics is best understood through a focus on religious practice. The case study of the Tamil Catholic Church within Sri Lanka's civil war is presented against a backdrop of Buddhist monk participation in violent insurgency decades earlier. The discrete cases evidence a common preoccupation with management of physical borders and discursive boundaries as actors seek to reproduce themselves and their work as legitimately ‘religious’. Despite relying on remaining ‘pure’ from the dirty political realm, in practice religion is bound to social action and reproduced through the violent circumstances it engages.     

Drawing a line between the religious and the secular: the cases of religious education in Sweden and India

Abstract

Religion as a school subject – Religious Education (RE) – is handled differently in various national contexts. This article discusses two different systems of managing (or avoiding) RE: those used in non-denominational Swedish and Indian schools. The article focuses particularly on what is allowed in the classroom with regards to religion. Both countries are secular, but where is the line drawn between the secular and the religious? Allowing the two contexts to meet reveals the particularities of each. The impact of Protestant Christianity, specifically Lutheranism, is evident in Swedish RE: religion is to be defined through beliefs and words, and religious actions should be excluded from classrooms. The Swedish context highlights ‘knowledge of’ religions, but avoids religious action. In India, there is no explicit RE, but Indian education does include learning from religion as well as ‘doing religion.’ The Indian approach is very inclusive, to the point of emphasising, as teachers put it, a common core of all religions. Both systems of RE offer particular opportunities and face certain difficulties in dealing with the contemporary globalised world.     

Locating religion in victory-making: the 1973 war discourse in Egypt

Most of the literature on the Arab–Israeli war in 1973 takes material gains and military advances as measurements that indicate victory or defeat. Accordingly, based on the magnitude of weaponry used and the associated tactics employed, scholarly works declare Egypt or Israel the winner. This article moves away from such ‘materialistic’ accounts of the war’s conclusion by exploring a similarly significant victory-maker: the use of the discourse of religion. By looking at previously untapped official and semi-official texts from the war’s onset through the eight years of President Anwar Sadat’s rule, the article finds this discourse to be composed of three thematic structures. These structures cohere into patterns that facilitated an account of the war as a massive and unquestionable Egyptian ‘victory’. The study also addresses how the interplay of language and religion was so closely attuned to the broader context that included the use of authoritarianism in politics and in the media as well as a so-called Islamic revival. Rather than supposing that the religious references in this discourse may have been in some way truthful, I show that it relied on a set of intentional falsehoods.     

Religious Traditions in Local Communities of China

All religions in China are closely linked to the traditional religion based on the patriarchal clan system. This bedrock faith of the Chinese, as it interacts with native religions and foreign religions, has fundamentally influenced the religious psychology of all Chinese people. Following a brief introduction to China’s religions, this article discusses folk religions as the main expression of traditional patriarchal religion, as well as their function and impact in contemporary society. The article then outlines relations between the multiple religions and cultures of ethnic groups in pluralist China to help the reader better understand the interaction between religious and cultural traditions of the Chinese people.     

Relations between church and state in Russia today ∗

Abstract

According to its constitution the Russian Federation is a secular state in which all religious associations are equal before the law. The constitution also guarantees freedom of religious choice and practice. Federal legislation, as well as the legislation of the republics, should be in accordance with these clearly formulated principles. Many provisions in the federal law on religion of 1997, however, are in conflict with them. Moreover, in practice the statement in the preamble to that law regarding the historical role of Orthodoxy and that of other ‘traditional religions’ is arbitrarily interpreted to justify a privileged position for Orthodoxy and to some extent for Islam, Judaism and Buddhism. The ‘secularity’ of a state does not entail the marginalisation of religion. A secular state should take account of the historical role and importance of each religion. The Russian state may legitimately award Orthodoxy a position of primus inter pares and privileges of honour in comparison with other religions on the basis of proportionality. These should not, however, take the form of legal advantages. Orthodoxy can perfectly well play the role of ‘official’ religion, but it should not be a ‘state’ religion. It would be advisable to establish a system of bilateral agreements between each religious association and the state and to create a fiscal system that allowed citizens who declare that they belong to a given religious faith to devote part of their taxes to the financial support of that faith.