Global Religious And Secular Dynamics

Global Religious and Secular Dynamics integrates European theories of modern secularization and theories of global religious revival as interrelated dynamics. Casanova contrasts the internal European road of secularization with the external colonial road of global interreligious encounters and the globalization of the secular immanent frame with the expansion of global religious denominationalism.

Religious ideas, practices, discourses, institutions, and social expressions are in constant flux. This volume addresses the internal and external dynamics, interactions between individuals, religious communities, and local as well as global society. The contributions concentrate on four areas: 1. Contemporary religion in the public sphere: The Tactics of (In)visibility among Religious Communities in Europe; Religion Intersecting De-nationalization and Re-nationalization in Post-Apartheid South Africa; 2. Religious transformations: Forms of Religious Communities in Global Society; Political Contributions of Ancestral Cosmologies and the Decolonization of Religious Beliefs; Esoteric Tradition as Poetic Invention; 3. Focus on the individual: Religion and Life Trajectories of Islamists; Angels, Animals and Religious Change in Antiquity and Today; Gaining Access to the Radically Unfamiliar in Today’s Religion; Religion between Individuals and Collectives; 4. Narrating religion: Entangled Knowledge Cultures and the Creation of Religions in Mongolia and Europe; Global Intellectual History and the Dynamics of Religion; On Representing Judaism.

This collection of essays presents groundbreaking work from an interdisciplinary group of leading theorists and scholars representing the fields of history, philosophy, political science, sociology, and anthropology. The volume will introduce readers to some of the most compelling new conceptual and theoretical understandings of secularism and the secular, while also examining socio-political trends involving the relationship between the religious and the secular from a variety of locations across the globe. In recent decades, the public has become increasingly aware of the important role religious commitments play in the cultural, social, and political dynamics of domestic and world affairs. This so called ''resurgence'' of religion in the public sphere has elicited a wide array of responses, including vehement opposition to the very idea that religious reasons should ever have a right to expression in public political debate. The current global landscape forces scholars to reconsider not only once predominant understandings of secularization, but also the definition and implications of secular assumptions and secularist positions. The notion that there is no singular secularism, but rather a range of multiple secularisms, is one of many emerging efforts to reconceptualize the meanings of religion and the secular. Rethinking Secularism surveys these efforts and helps to reframe discussions of religion in the social sciences by drawing attention to the central issue of how ''the secular'' is constituted and understood. It provides valuable insight into how new understandings of secularism and religion shape analytic perspectives in the social sciences, politics, and international affairs.

This book investigates the ways in which the humanitarian system is secular and understands religious beliefs and practices when responding to disasters. The book teases out the reasons why humanitarians are reluctant to engage with what are seen as "messy" cultural dynamics within the communities they work with, and how this can lead to strained or broken relationships with disaster-affected populations and irrelevant and inappropriate disaster assistance that imposes distant and relatively meaningless values. In order to interrogate secular boundaries within humanitarian response, the book draws particularly on qualitative primary data from the aftermath of Typhoon Haiyan in the Philippines. The case study shows how religious practices and beliefs strongly influenced people's disaster experience, yet humanitarian organisations often failed to recognise or engage with this. Whilst secularity in the humanitarian system does not completely exclude religious participation and expression, it does create biases and boundaries. Many humanitarians view their secularity as essential to their position of impartiality and cultural sensitivity in comparison to what were seen as the biased and unprofessional beliefs and practices of religions and religious actors, even though disaster-affected people felt that it was the secular humanitarians that were less impartial and culturally sensitive. This empirically driven examination of the role of secularity within humanitarianism will be of interest to the growing field of "pracademic" researchers across NGOs, government, consultancy, and think tanks, as well as researchers working directly within academic institutions.

Are we still secular? If not, what can one possibly mean by “post-secular”? The answers depend on what one considers secular as well as the people, societies, and institutions that one considers. Post-Secular Society argues for the experience of living in a secular world and a secular age and the experience of living without religion as a normal condition. Religion in the Western world is often described as being marked to some degree by both innovation and disarray. The past couple of decades have seen the emergence of reformulated versions of theories of secularization, variants of rational choice and supply-side models of religion, and new theoretical perspectives on de-secularization of religion. In spite of these different approaches and perspectives, a majority of scholars agree that the West is experiencing a general “resurgence” of religion and that the public visibility of religious actors and discourses is on the rise across most Western societies. Post-Secular Society discusses the changes in religion related to globalization, as well as New Age and other forms of popular religion. The contributors review religion that is rooted in the globalized political economy, and the relationship of post-secularism to popular and consumer culture. They also detail current innovative discourse as a religious belief system; discuss theories of the post-secular, religious, and spiritual well-being; and consider healing practices in Finland and environmentalism.

Global Secularisms addresses the state of and prospects for secularism globally. Drawing from multiple fields, it brings together theoretical discussion and empirical case studies that illustrate "on-the-ground," extant secularisms as they interact with various religious, political, social, and economic contexts. Its point of departure is the fact that secularism is plural and that various secularisms have developed in various contexts and from various traditions around the world. Secularism takes on different social meanings and political valences wherever it is expressed. The essays collected here provide numerous points of contact between empirical case studies and theoretical reflection. This multiplicity informs and challenges the conceptual theorization of secularism as a universal doctrine. Analyses of different regions enrich our understanding of the meanings of secularism, providing comparative range to our notions of secularity. Theoretical treatments help to inform our understanding of secularism in context, enabling readers to discern what is at stake in the various regional expressions of secularity globally. While the bulk of the essays are case-based research, the current thinking of leading theorists and scholars is also included.

This book develops a theory of existential security. It demonstrates that the publics of virtually all advanced industrial societies have been moving toward more secular orientations during the past half century, but also that the world as a whole now has more people with traditional religious views than ever before. This second edition expands the theory and provides new and updated evidence from a broad perspective and in a wide range of countries. This confirms that religiosity persists most strongly among vulnerable populations, especially in poorer nations and in failed states. Conversely, a systematic erosion of religious practices, values and beliefs has occurred among the more prosperous strata in rich nations.

The question of religion, its contemporary and future significance and its role in society and state is currently perceived as an urgent one by many and is widely discussed within the public sphere. But it has also long been one of the core topics of the historically oriented social sciences. The immense stock of knowledge furnished by the history of religion and religious studies, theology, sociology and history has to be introduced into the public conscience today. This can promote greater awareness of the contemporary global religious situation and its links with politics and economics and counter rash syntheses such as the “clash of civilizations”. This volume is concerned with the connections between religions and the social world and with the extent, limits, and future of secularization. The first part deals with major religious traditions and their explicit or implicit ideas about the individual, social and political order. The second part gives an overview of the religious situation in important geographical areas. Additional contributions analyze the legal organization of the relationship between state and religion in a global perspective and the role of the natural sciences in the process of secularization. The contributors are internationally renowned scholars like Winfried Brugger, José Casanova, Friedrich Wilhelm Graf, Hans Joas, Hans G. Kippenberg, Gudrun Krämer, David Martin, Eckart Otto and Rudolf Wagner.