By Elizabeth Shakman Hurd
In contemporary years, North American and eu countries have sought to legally remake faith in different international locations via an remarkable array of overseas projects. Policymakers have rallied round the thought that the fostering of spiritual freedom, interfaith discussion, non secular tolerance, and protections for spiritual minorities are the keys to struggling with persecution and discrimination. Beyond non secular Freedom persuasively argues that those tasks create the very social tensions and divisions they're intended to overcome.
Elizabeth Shakman Hurd appears at 3 severe channels of state-sponsored intervention: overseas spiritual freedom advocacy, improvement tips and country development, and foreign legislation. She exhibits how those projects make non secular distinction a question of legislations, leading to a divide that favors different types of faith licensed by way of these in energy and excludes alternative routes of being and belonging. In exploring the dizzying energy dynamics and blurred barriers that represent family among "expert religion," "governed religion," and "lived religion," Hurd charts new territory within the examine of faith in worldwide politics.
A forceful and well timed critique of the politics of marketing spiritual freedom, Beyond spiritual Freedom presents new insights into contemporary so much urgent dilemmas of strength, distinction, and governance.
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What has occurred to faith in its current manifestations? in recent times, Enlightenment secularization, because it seemed within the international unfold of political constructions that relegate the sacred to a personal sphere, turns out without warning to have foundered. by surprise, it has chanced on its personal parochialism-has chanced on, certainly, that secularization could by no means have taken position in any respect.
Brought on through the shattering of the bonds among faith and the political order led to through the Enlightenment, Jean-Jacques Rousseau devised a “new” faith (civil faith) for use via the nation as a fashion of implementing civic team spirit. Emile Durkheim, in contrast, conceived civil faith to be a spontaneous phenomenon coming up from society itself ― a non-coercive strength expressing the self-identify or self-definition of a humans.
The consultant of the Jewish neighborhood and staunch defender of human rights, Foxman provides a strong blow to such principles as "The Israel foyer. " He indicates how outdated stereotypes linked to the main virulent types of bigotry were resurfacing and taking refined new types. From Carter to Mearsheimer, he addresses the general public figures who make those ideals seem credible.
Whereas americans specialise in terrorism, a extra insidious Islamist probability to our lifestyle lurks. it's the schedule of sharia, Islamâs authoritarian criminal and political method. the worldwide Islamist move goals, within the phrases of the foreign Muslim Brotherhood, to spoil the West by way of sabotaging it from inside.
Extra resources for Beyond Religious Freedom: The New Global Politics of Religion
It provides structure and simplicity for scholars, government officials, journalists, and practitioners with little background or interest in religion. ”50 The good religion–bad religion mandate has become an industry. There is an international political economy of good religion, generating stable careers for many, and considerable wealth and status for a few. Think tanks, foundations, foreign policy pundits, and religion experts have reaped the benefits. ”51 The unifying theme of this flood of white papers, reports, and memos is that when religious moderates are identified, engaged, and empowered—and fundamentalists identified, sidelined, and reformed—the problems posed by extremist forms of religion will fade, and (religious) freedom, rights, and toleration will spread unimpeded across the globe.
These questions are addressed in a case study of the legal status of the Alevis, a community and a category formally constituted as a single whole relatively recently as part of the Turkish nation-building project. Two legal constructions of Alevism, by the Turkish state and the European Court of Human Rights, anchor the discussion. While premised on differing assumptions, both of these legal construals of Alevism are exam- Introduction 19 ples of “governed religion” that downplay the indeterminacy surrounding Alevism as a lived tradition embedded in a broader field of social and cultural practices, while bolstering the role of the state in overseeing religiosities in the service of Turkish nationalism.
One is seen not just in acts of religious extremism, but also in the desire of religious people to wear their faith as a badge of identity in opposition to those who are different. ”7 Put simply, according to this narrative good religion is to be restored to international relations and bad religion is to be reformed or disciplined through new partnerships for the public good. Tolerant faith-based leaders and “authentic” religious content— theologies, texts, institutional forms—are seen as waiting patiently in the wings, biding their time, standing by to be tapped by states and public international authorities who recognize the need for religious voices and actors to assume their proper place in international public life.
Beyond Religious Freedom: The New Global Politics of Religion by Elizabeth Shakman Hurd