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New forms of religious diversity have emerged that demand specific policies from the state, putting pressure on the established practices of religious governance. European societies have been a testing ground for many of these changes, but for decades Canada has been pioneering the management of diversity, thus offering interesting similarities and contrasts with the former. This book deals with the diverging routes of political secularization in Europe and Canada, the patterns of religious governance, the practices for accommodating the demands of religious minorities concerning their legal regulation, the management of public institutions, and the provision of social services.
Floods of immigration and rapid industrialization and urbanization in America at the turn of the century set in motion the transformation of many long-established institutions. This book examines specific ways in which cultural changes affected the structure of the religious establishment. Statistical models are applied to United States Census data from 1890 and 1906 on city and church populations, revealing connections between the growth of cities, the increase in literacy, and the formation of ethnic subcommunities that led to a new level of religious diversity. The author analyses evidence of growing competition among churches and of a level of individual commitment to congregations, demonstrating that the patterns of religious community established at the turn of the century provided the basis for the current denominational system. The author further analyses the relationship of religious diversity to urban secularization, as well as its role as a catalyst to sectarian conflict. In offering a quantitative assessment of issues central to the history of American religion, this book is a significant contribution to the study of religion in America.
This text presents a new critical theory addressing religious diversity, Christian religious privilege, and Christian hegemony in the United States. It meets a growing and urgent need in our society—the need to bring together religiously diverse ways of thinking and being in the world, and eventually to transform our society through intentional pluralism. The primary goal of Critical Religious Pluralism Theory (CRPT) is to acknowledge the central roles of religious privilege, oppression, hegemony, and marginalization in maintaining inequality between Christians and non-Christians (including the nonreligious) in the United States. Following analysis of current literature on religious, secular, and spiritual identities within higher education, and in-depth discussion of critical theories on other identity elements, the text presents seven tenets of CRPT alongside seven practical guidelines for utilizing the theory to combat the very inequalities it exposes. For the first time, a critical theory will address directly the social impacts of religious diversity and its inherent benefits and complications in the United States. Critical Religious Pluralism in Higher Education will appeal to scholars, researchers, and graduate students in higher education, as well as critical theorists from other disciplines.
Drawing on international and thematic case studies, The Critical Analysis of Religious Diversity asks its readers to pay attention to the assumptions and processes by which scholars, religious practitioners and states construct religious diversity. The study has three foci: theoretical and methodological issues; religious diversity in non-Western contexts; and religious diversity in social contexts. Together, these trans-contextual studies are utilised to develop a critical analysis exploring how agency, power and language construct understandings of religious diversity. As a result, the book argues that reflexive scholarship needs to consider that the dynamics of diversification and homogenisation are fundamental to understanding social and religious life, that religious diversity is a Western concept, and that definitions of ‘religious diversity’ are often entangled by and within dynamic empirical realities. Contributors are: Martin Baumann, Peter Beyer, Jørn Borup, Paul Bramadat, Marian Burchardt, Henrik Reintoft Christensen, Andrew Dawson, Mar Griera, Anna Halafoff, William Hoverd, Lene Kühle, Mar Marcos, Stefania Travagnin, and Andreas Tunger-Zanetti.
Religious diversity is now a social fact in most countries of the world. While reports of the impact of religious diversity on Europe and North America are reasonably well-known, the ways in which Southeast Asia and Asia Pacific are religiously diverse and the ways this diversity has been managed are not. This book addresses this lack of information about one of the largest and most diverse regions of the world. It describes the religious diversity of 27 nations, as large and complex as Indonesia and as small as Tuvalu, outlining the current issues and the basic policy approaches to religious diversity. Southeast Asia and the Pacific Islands are portrayed as a living laboratory of various religious blends, with a wide variance of histories and many different approaches to managing religious diversity. While interesting in their own right, a study of these nations provides a wealth of case studies of diversity management – most of them stories of success and inclusion.
This volume offers unique insights into the mutually constitutive nature of social media practices and religious change. Part 1 examines how social media operate in conjunction with mass media in the construction of discourses of religion and spirituality. It includes: a longitudinal study of British news media coverage of Christianity, secularism and religious diversity (Knott et al.); an analysis of responses to two documentaries 'The Monastery' and 'The Convent' (Thomas); an evaluation of theories of the sacred in studies of religion and media within the 'strong program' in cultural sociology in the US (Lynch); and a study of the consequences of mass and social media synergies for public perceptions of Islam in the Netherlands (Herbert). Part 2 examines the role of social media in the construction of contemporary martyrs and media celebrities (e.g., Michael Jackson) using mixed and mobile methods to analyse fan sites (Bennett & Campbell) and jihadi websites and YouTube (Nauta). Part 3 examines how certain bounded religious communities negotiate the challenges of social media: Judaism in Second Life (Abrams & Baker); Bah'ai regulation of web use among members (Campbell & Fulton); YouTube evangelists (Pihlaja); and public expressions of bereavement (Greenhill & Fletcher). The book provides theoretically informed empirical case studies and presents an intriguing, complex picture of the aesthetic and ethical, demographic and discursive aspects of new spaces of communication and their implications for religious institutions, beliefs and practices.
This book critically reviews state-religion models and the ways in which different countries manage religious diversity, illuminating different responses to the challenges encountered in accommodating both majorities and minorities. The country cases encompass eight world regions and 23 countries, offering a wealth of research material suitable to support comparative research. Each case is analysed in depth looking at historical trends, current practices, policies, legal norms and institutions. By looking into state-religion relations and governance of religious diversity in regions beyond Europe, we gain insights into predominantly Muslim countries (Egypt, Morocco, Tunisia, Turkey, Indonesia, Malaysia), countries with pronounced historical religious diversity (India and Lebanon) and into a predominantly migrant pluralist nation (Australia). These insights can provide a basis for re-thinking European models and learning from experiences of governing religious diversity in other socio-economic and geopolitical contexts. Key analytical and comparative reflections inform the introduction and concluding chapters. This volume offers a research and study companion to better understand the connection between state-religion relations and the governance of religious diversity in order to inform both policy and research efforts in accommodating religious diversity. Given its accessible language and further readings provided in each chapter, the volume is ideally suited for undergraduate and graduate students. It will also be a valuable resource for researchers working in the wider field of ethnic, migration, religion and citizenship studies.
While religious conflict receives plenty of attention, the everyday negotiation of religious diversity does not. Questions of how to accommodate religious minorities and of the limits of tolerance resonate in a variety of contexts and have become central preoccupations for many Western democracies. What might we see if we turned our attention to the positive narratives and success stories of the everyday working out of religious difference? Rather than "tolerance" and "accommodation," and through the stories of ordinary people, this book traces deep equality, which is found in the respect, humor, and friendship of seemingly mundane interactions. Deep Equality in an Era of Religious Diversity shows that the telling of such stories can create an alternative narrative to that of diversity as a problem to be solved. It explores the non-event, or micro-processes of interaction that constitute the foundation for deep equality and the conditions under which deep equality emerges, exists, and sometimes flourishes. Through a systematic search for and examination of such narratives, Lori G. Beaman demonstrates the possibility of uncovering, revealing, and recovering deep equality--a recovery that is vital to living in an increasingly diverse society. In achieving deep equality, identities are fluid, shifting in importance and structure as social interaction unfolds. Rigid identity imaginings, especially religious identities, block our vision to the complexities of social life and press us into corners that trap us in identities that we often ourselves do not recognize, want, or know how to escape. Although the focus of this study is deep equality and its existence and persistence in relation to religious difference, deep equality is located beyond the realm of religion. Beaman draws from the work of those whose primary focus is not in fact religion, and who are doing their own 'deep equality' work in other domains, illustrating especially why equality matters. By retelling and exploring stories of negotiation it is possible to reshape our social imaginary to better facilitate what works, which varies from place to place and time to time.
Religious and ethno-religious issues are inherent in many multiethnic and multi-religious societies. Singapore society is no exception. It has long been multiethnic, multicultural and multi-religious, being at the crossroads of many major and minor civilizations, cultures and traditions, and its religious diversity continues to develop in the current contexts of growing religiosity, religious change and conflict often in the name of religion. Despite this background, there is lack of in-depth knowledge, nuanced understanding and regular dialogue about religions and the meanings of living in a multi-religious world. This volume covering major themes of Singapore's religious landscape, religion in schools and among the young, religion in the media, religious involvement in social services, and interfaith issues and interaction fills important gaps in the knowledge and understanding of Singapore's religious diversity and complexity. A collective effort of researchers and practitioners, it is a timely and useful reference for scholars, decision-makers, leaders and practitioners as well as for concerned citizens and followers.
This book explores the recent trend toward the transformation of religious symbols and practices into culture in Western democracies. Analyses of three legal cases involving religion in the public sphere are used to illuminate this trend: a municipal council chamber; a town hall; and town board meetings. Each case involves a different national context—Canada, France and the United States—and each illustrates something interesting about the shape-shifting nature of religion, specifically its flexibility and dexterity in the face of the secular, the religious and the plural. Despite the differences in national contexts, in each instance religion is transformed into culture or heritage by the courts to justify or excuse its presence and to distance the state from the possibility that it is violating legal norms of distance from religion. The cultural practice or symbol is represented as a shared national value or activity. Transforming the ‘Other’ into ‘Us’ through reconstitution is also possible. Finally, anxiety about the ‘Other’ becomes part of the story of rendering religion as culture, resulting in the impugning of anyone who dares to question the putative shared culture. The book will be essential reading for students, academics and policy-makers working in the areas of sociology of religion, religious studies, socio-legal studies, law and public policy, constitutional law, religion and politics, and cultural studies.