Download Annual Review of the Sociology of Religion, Volume 2: by Patrick Michel, Enzo Pace (editors) PDF

By Patrick Michel, Enzo Pace (editors)

During the last thirty years, faith has more and more performed a correct function, either on a countrywide point and in foreign affairs. The try made by means of politicians to reframe the coverage of social solidarity in a neo-nationalist mild (one land, one language, one faith = one political community), demising any type of multiculturalism, facilitating in its place a go back to assimilation formed by means of worry of the opposite (culture, faith, language, and so on), is especially frequently linked to a recovery of the primacy of spiritual discourse within the public sphere. it isn't only a go back of faith within the public sphere, however the exploitation of faith by means of politics to reconstruct a social unity within the absence of ideological assets.

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Additional info for Annual Review of the Sociology of Religion, Volume 2: Religion and Politics (Annual Review of the Sociology of Religion)

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The march became one of the first political and religious actions launched by the new nationalist party. As leader of the BJP, Advani was to say: If Muslims are entitled to an Islamic atmosphere in Mecca, and if Christians are entitled to a Christian atmosphere in the Vatican, why is it wrong for the Hindus to expect a Hindu atmosphere in Ayodhya? (in Brass, 2003: p. 13). The message was clear, and the important point to note is that the leader of the neo-Hinduist party, with the aid of the movements and groups for Hindu religious reawakening, invented a repertoire for triggering a collective action along two planes, one religious and the other political (Bhatt, 2001; Elst 2001).

The Ayatollah Khomeini and French laïcité have to appear in the same unit of analysis. By contrast, under the older modernization view, the Ayatollah could be assigned to the past and traditional society and therefore be deemed irrelevant for understanding modern, which is to say, mostly Western society. Indeed, the current meanings of the word “fundamentalism”, to which the Ayatollah is assigned, still carries that older connotation. “Fundamentalism”, as Berger realized in the above quote, was the shocking realization that modernization along with its secularization no longer held – and here, by the way, is why Jerry Falwell is so important: he linked the USA and revolutionary Iran and thereby made it much more difficult to keep assigning the Ayatollah to the past.

Religious pluralization in a global society 15 culminating in the development of the welfare state in the mid-20th century. It is in this sense that states structured themselves in parallel to the religions. And perhaps one of the more intriguing variants of this development is what eventuated in the United States, where, by the mid20th century, an assumption had institutionalized itself that, even though there existed a “wall of separation” between church and state, nonetheless it was an expression of proper American citizenship that one had to be a member of a one of a plurality of religious denominations, whether Protestant, Catholic, or Jew (Herberg, 1960).

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